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Romans 9 |
King James Version
Author: Youssef Rank: Bishop Posted on: 2023-01-25
In [Rom 9-11], we hear Paul's response to the objection from his Jewish questioner: Does the gospel, which offers salvation to both Jews and Gentiles, nullify God's promises to His earthly people, the Jews? Paul's answer encompasses Israel's past [Rom 9], its present [Rom 10], and its future [Rom 11].
This section strongly emphasizes both divine sovereignty and human responsibility. [Rom 9] is one of the key passages in the Bible concerning God's sovereign election. The next chapter addresses the balancing truth—the responsibility of man—with the same emphasis.
Author: William MacDonald Rank: Author Posted on: 2024-06-08 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Romans 9:1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
When Paul insisted that salvation was available to both Gentiles and Jews, he seemed like a traitor to Israel. Therefore, he reinforces his dedication to the Jewish people with a solemn oath. He says, "the truth." He is not lying. His "conscience" bears witness along with the "Holy Spirit," confirming the truth of his statements.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Romans 9 begins a new subject. This new subject is about Israel. God made all kinds of promises to Israel. Now, after all the things you have discovered in this letter, it looks like these promises could never be fulfilled. You have seen how, to God, there is no difference between Jews and Gentiles. They are all equally guilty before God. Their only way to salvation is faith in Christ. But then there is an unavoidable question. What about all the promises God made to Israel? Will they come to pass? Does Israel still have a special place in God’s thoughts?
Perhaps you still don’t know much about the prophecies concerning Israel in the Old Testament. If so, then Romans 9-11 is a wonderful section to help you. In these three chapters Paul treats Israel’s past, present and future. Romans 9 covers the past, Romans 10 the present and Romans 11 the future. If you are aware of the current events in and around Israel, you will realize the present significance of these chapters for our time. The contents of these chapters are happening before your eyes, as it were. But let’s first have a closer look at the first five verses of Romans 9.
[Verse 1]. What stands out is the tender love Paul has for his people. So it is completely out of place to claim, as some do, that the people of Israel no longer mattered to Paul. It was his heart’s desire for them to become partakers of the righteousness of God. The plain language of [Verse 1] clearly shows his attitude toward Israel.
[Verse 2]. Here you get a look into his heart’s feelings. With these words, his feelings are expressed because he had a great love for this people even while the people continued to reject Christ.
[Verse 3]. In this verse he had wished to be separated from Christ by a curse if that would lead to Israel’s salvation. This is an example of the Divine love he had in his heart for these people. Moses said something similar in demonstrating his love for his people [Exod 32:32]. But both Paul and Moses were in themselves sinful and for this reason God could never fulfill their wishes. However, we learn from these men of God that their burning love for the people of God was not a matter of words alone. They would sacrifice themselves for them.
[Verse 4-5]. Paul was linked to this people with natural ties; after the flesh, physically, they were his brothers. He calls them Israelites, the name God gave to Jacob in Genesis 32 [Gen 32:28]. Paul then summarized a list of eight privileges God gave to them.
1. “The adoption as sons.” God had adopted these people as a son. There is an adage that says, that ‘a good son is like his father’. God wanted these people to be like Him. This would have been joy to His heart.
2. “The glory.” God’s glory dwelled in the pillar of cloud with His people. With it, He protected them and led them through the wilderness.
3. “The covenants.” Here I will only mention two of them. God’s covenant with Abraham implied that God obligated Himself to bless Abraham. This was a covenant without conditions on Abraham’s side. You can read about this covenant in Genesis 15 [Gen 15:4-6]. Then there is God’s covenant with the people of Israel made at Mount Sinai. With this covenant, the people obligated themselves to meet certain conditions. If they obeyed, they would reap God’s blessing. You can read about this covenant in Deuteronomy 27-28.
4. “The giving of the Law.” With this, God gave righteous laws to the people to make their life as comfortable as possible.
5. “The [temple] service.” God gave instructions for a whole worship service to let them know which sacrifices He wanted to receive and on which occasion He wanted to receive them.
6. “The promises.” God made promises to Abraham, Isaac and Jacob about the blessings He was going to give them.
7. “The fathers.” In the first place, these are Abraham, Isaac and Jacob, to whom God made Himself known in a special and personal way. In addition you may think of great men like Moses, David, etc.
8. “The Christ.” This is the absolute pinnacle in this list of privileges. The Lord Jesus was born of this people. But to guard His honor Paul adds: “Who is over all, God.” This is an important witness concerning the Manhood and Deity of the Lord Jesus. Both of these were perfectly and completely present in His Person. In the end, He is the center of everything, forever. He is “blessed forever”.
Verses that belong to this explanation: 1-5
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-5
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul here affirms that he tells the truth and not lying, being a person who knew Christ and is attached to him closely. He brings his conscience as witness because it is enlightened by the Holy Spirit.
- The words "truth in Christ", mean the truth derived from uniting with Christ, for unity with Christ prevents one from committing sin, or makes it impossible, as the apostle says in the same Epistle: "There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit." [Rom 8:1] So, our unity with Christ represents the greatest power that safeguards us against committing sin.
- I am not lying: The apostle asserts in the affirmative that he tells the truth, then he asserts in the negative that he is not lying.
- My conscience: The apostle here personifies his conscience, in that he refers to three witnesses: Christ, the Holy Spirit, the conscience. The apostle affirms the truth of his words against the slander addressed against him by the Jews, for they accused him of having adversary attitudes against them. This means that he is facing the danger of their distrust of his words as false, besides his internal distress which he mentions afterwards. Therefore the testimony of the conscience alone is not sufficient, but it should be supported by the testimony of the Holy Spirit. Our conscience must be enlightened by the Holy Spirit so that we may believe its testimony.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-10 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
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Romans 9:2 That I have great heaviness and continual sorrow in my heart.
When he thinks of Israel's glorious calling and the fact that it is now rejected by God because it has rejected the Messiah, he feels "great sorrow and unceasing anguish in" his "heart."
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Romans 9 begins a new subject. This new subject is about Israel. God made all kinds of promises to Israel. Now, after all the things you have discovered in this letter, it looks like these promises could never be fulfilled. You have seen how, to God, there is no difference between Jews and Gentiles. They are all equally guilty before God. Their only way to salvation is faith in Christ. But then there is an unavoidable question. What about all the promises God made to Israel? Will they come to pass? Does Israel still have a special place in God’s thoughts?
Perhaps you still don’t know much about the prophecies concerning Israel in the Old Testament. If so, then Romans 9-11 is a wonderful section to help you. In these three chapters Paul treats Israel’s past, present and future. Romans 9 covers the past, Romans 10 the present and Romans 11 the future. If you are aware of the current events in and around Israel, you will realize the present significance of these chapters for our time. The contents of these chapters are happening before your eyes, as it were. But let’s first have a closer look at the first five verses of Romans 9.
[Verse 1]. What stands out is the tender love Paul has for his people. So it is completely out of place to claim, as some do, that the people of Israel no longer mattered to Paul. It was his heart’s desire for them to become partakers of the righteousness of God. The plain language of [Verse 1] clearly shows his attitude toward Israel.
[Verse 2]. Here you get a look into his heart’s feelings. With these words, his feelings are expressed because he had a great love for this people even while the people continued to reject Christ.
[Verse 3]. In this verse he had wished to be separated from Christ by a curse if that would lead to Israel’s salvation. This is an example of the Divine love he had in his heart for these people. Moses said something similar in demonstrating his love for his people [Exod 32:32]. But both Paul and Moses were in themselves sinful and for this reason God could never fulfill their wishes. However, we learn from these men of God that their burning love for the people of God was not a matter of words alone. They would sacrifice themselves for them.
[Verse 4-5]. Paul was linked to this people with natural ties; after the flesh, physically, they were his brothers. He calls them Israelites, the name God gave to Jacob in Genesis 32 [Gen 32:28]. Paul then summarized a list of eight privileges God gave to them.
1. “The adoption as sons.” God had adopted these people as a son. There is an adage that says, that ‘a good son is like his father’. God wanted these people to be like Him. This would have been joy to His heart.
2. “The glory.” God’s glory dwelled in the pillar of cloud with His people. With it, He protected them and led them through the wilderness.
3. “The covenants.” Here I will only mention two of them. God’s covenant with Abraham implied that God obligated Himself to bless Abraham. This was a covenant without conditions on Abraham’s side. You can read about this covenant in Genesis 15 [Gen 15:4-6]. Then there is God’s covenant with the people of Israel made at Mount Sinai. With this covenant, the people obligated themselves to meet certain conditions. If they obeyed, they would reap God’s blessing. You can read about this covenant in Deuteronomy 27-28.
4. “The giving of the Law.” With this, God gave righteous laws to the people to make their life as comfortable as possible.
5. “The [temple] service.” God gave instructions for a whole worship service to let them know which sacrifices He wanted to receive and on which occasion He wanted to receive them.
6. “The promises.” God made promises to Abraham, Isaac and Jacob about the blessings He was going to give them.
7. “The fathers.” In the first place, these are Abraham, Isaac and Jacob, to whom God made Himself known in a special and personal way. In addition you may think of great men like Moses, David, etc.
8. “The Christ.” This is the absolute pinnacle in this list of privileges. The Lord Jesus was born of this people. But to guard His honor Paul adds: “Who is over all, God.” This is an important witness concerning the Manhood and Deity of the Lord Jesus. Both of these were perfectly and completely present in His Person. In the end, He is the center of everything, forever. He is “blessed forever”.
Verses that belong to this explanation: 1-5
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-5
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle asserts the deep and continual internal sorrow that prevails over his heart, due to the unbelief of the Jews, for they are his brethren.
- Notice here the gradual expression by the apostle of his emotions: he mentions first his sorrow, then the result of this sorrow, grief and pain. It is great pain because it is continual prevailing over every moment of his life. The word "heart" expresses the depth of such pain and suffering, for it extends to the depths of the human soul.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Since it appears that earlier he was speaking against the Jews, who thought that they were justified by the law, Paul now shows his desire and love for them and says that his conscience bears witness in Christ Jesus and in the Holy Spirit. Commentary on Paul’s Epistles.
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Romans 9:3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
He would even wish to be "cursed" or separated from Christ if it could save his Jewish brothers by forfeiting his own salvation. In this severe statement of self-denial, we find the highest form of human love—the one that lays down its own life for its friends [John 15:13]. Here, we feel the enormous burden of concern from a converted Jew who longs for his people to turn to Christ. This reminds us of Moses' prayer for his people: "But now, please forgive their sin—but if not, then blot me out of the book you have written" [Exod 32:32].
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Romans 9 begins a new subject. This new subject is about Israel. God made all kinds of promises to Israel. Now, after all the things you have discovered in this letter, it looks like these promises could never be fulfilled. You have seen how, to God, there is no difference between Jews and Gentiles. They are all equally guilty before God. Their only way to salvation is faith in Christ. But then there is an unavoidable question. What about all the promises God made to Israel? Will they come to pass? Does Israel still have a special place in God’s thoughts?
Perhaps you still don’t know much about the prophecies concerning Israel in the Old Testament. If so, then Romans 9-11 is a wonderful section to help you. In these three chapters Paul treats Israel’s past, present and future. Romans 9 covers the past, Romans 10 the present and Romans 11 the future. If you are aware of the current events in and around Israel, you will realize the present significance of these chapters for our time. The contents of these chapters are happening before your eyes, as it were. But let’s first have a closer look at the first five verses of Romans 9.
[Verse 1]. What stands out is the tender love Paul has for his people. So it is completely out of place to claim, as some do, that the people of Israel no longer mattered to Paul. It was his heart’s desire for them to become partakers of the righteousness of God. The plain language of [Verse 1] clearly shows his attitude toward Israel.
[Verse 2]. Here you get a look into his heart’s feelings. With these words, his feelings are expressed because he had a great love for this people even while the people continued to reject Christ.
[Verse 3]. In this verse he had wished to be separated from Christ by a curse if that would lead to Israel’s salvation. This is an example of the Divine love he had in his heart for these people. Moses said something similar in demonstrating his love for his people [Exod 32:32]. But both Paul and Moses were in themselves sinful and for this reason God could never fulfill their wishes. However, we learn from these men of God that their burning love for the people of God was not a matter of words alone. They would sacrifice themselves for them.
[Verse 4-5]. Paul was linked to this people with natural ties; after the flesh, physically, they were his brothers. He calls them Israelites, the name God gave to Jacob in Genesis 32 [Gen 32:28]. Paul then summarized a list of eight privileges God gave to them.
1. “The adoption as sons.” God had adopted these people as a son. There is an adage that says, that ‘a good son is like his father’. God wanted these people to be like Him. This would have been joy to His heart.
2. “The glory.” God’s glory dwelled in the pillar of cloud with His people. With it, He protected them and led them through the wilderness.
3. “The covenants.” Here I will only mention two of them. God’s covenant with Abraham implied that God obligated Himself to bless Abraham. This was a covenant without conditions on Abraham’s side. You can read about this covenant in Genesis 15 [Gen 15:4-6]. Then there is God’s covenant with the people of Israel made at Mount Sinai. With this covenant, the people obligated themselves to meet certain conditions. If they obeyed, they would reap God’s blessing. You can read about this covenant in Deuteronomy 27-28.
4. “The giving of the Law.” With this, God gave righteous laws to the people to make their life as comfortable as possible.
5. “The [temple] service.” God gave instructions for a whole worship service to let them know which sacrifices He wanted to receive and on which occasion He wanted to receive them.
6. “The promises.” God made promises to Abraham, Isaac and Jacob about the blessings He was going to give them.
7. “The fathers.” In the first place, these are Abraham, Isaac and Jacob, to whom God made Himself known in a special and personal way. In addition you may think of great men like Moses, David, etc.
8. “The Christ.” This is the absolute pinnacle in this list of privileges. The Lord Jesus was born of this people. But to guard His honor Paul adds: “Who is over all, God.” This is an important witness concerning the Manhood and Deity of the Lord Jesus. Both of these were perfectly and completely present in His Person. In the end, He is the center of everything, forever. He is “blessed forever”.
Verses that belong to this explanation: 1-5
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-5
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In the preceding Chapter the apostle asserted that nothing can separate him from the love of Christ, now here he expresses his readiness to be accursed from Christ, if that be possible, for the sake of his brethren the Jews, his countrymen according to the flesh. He wanted by this to assert his strong desire that the Jews return and believe in Christ, revealing his strong love for them, especially that he had shown in the preceding verses [Rom 8:38-39] how strongly he held to Christ that nothing can separate him from the love of Christ. So he does not mean by this that he can ever dispense with Christ. He only wanted to show his readiness to sacrifice, giving as an example the dearest thing to him, just to assert his strong jealousy and love for the Israelites. Moreover, the attachment of the Jews to Christ does not need that the apostle Paul be accursed from Him. In other words the holding of the apostle to Christ was not a stumbling block preventing the Jews from believing and accepting Christ.
The word "accursed": means "anathema" from the Greek verb "anatematizw" which means curse, deprive of, remove away. (see [Matt 14:71]; [Acts 23:12], [Acts 23:14], [Acts 21:8]; [1Cor 12:3], [1Cor 16:22]; [Gal 1:8-9].
According to the flesh: these words mean that the relationship between the apostle Paul and the Jews was not only a spiritual relationship but also natural blood relationship.
In general the emotions of Paul the apostle towards his Jewish nation reflect the emotions of Moses the prophet in the olden times towards the Jewish people. Both were jealous for the Jewish nation, and both demonstrated the sorrow and strong pain because of the sins of the people. Both showed readiness to be personally accursed, for Moses the prophet also said to the Lord, "Oh, these people have committed a great sin, and have made for themselves a god of gold! Yet now, if You will forgive their sin - but if not, I pray, blot me out of Your book which You have written." [Exod 32:31-32]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
If Paul was willing to become accursed so that others might believe, he ought to have wished it for the sake of the Gentiles as well. But as he wishes it only for the sake of the Jews, it is proof that he did not wish it for Christ’s sake, but because of his relationship to them. If he had prayed only for the Gentiles, this would not have been so clear. As it is only for the Jews though, it is clear proof that he is only as earnest as this because he wants to see Christ glorified in them. Paul was cut to the heart when he realized the extent to which the Jews had blasphemed God and because he was concerned for God’s glory. He wished that he were accursed, if possible, so that they might be saved, their blasphemy might be brought to an end, and God himself might be vindicated from any charge that he might have deceived the offspring of those to whom he had promised gifts.
What are you saying, Paul? Do you really want to be cut off from Christ, your beloved one, from whom neither heaven nor hell, nor things visible nor invisible, nor another world as great would separate you? Do you want to be cursed by him? What has happened? Have you changed, have you thrown over your previous love? No, Paul replies, do not worry! On the contrary, I have made my love for him more intense still.
Also Paul to the Romans: "I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israel-ires: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore."
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Romans 9:4 Who 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;
While Paul weeps here over his people, we see in retrospect all the glorious privileges of this nation. It concerns 'Israelites,' members of the ancient and chosen people of God.
God brought this people into sonship [Exod 4:22] and freed them from Egypt [Hos 11:1]. He was to Israel like a father [Deut 14:1], and Ephraim was his firstborn. ([Jer 31:9]; Ephraim here is another name for the people of Israel.)
The Shekinah or cloud of 'glory' stood for God's presence in their midst, leading and protecting them.
With Israel, and not with the Gentiles, God made His 'covenants.' For example, He made a covenant of the land promise with Israel, promising the people the land from the river of Egypt to the Euphrates, [Gen 15:18]. And with Israel, He will establish a new covenant and promises them 'eternal existence, future conversion, and the blessing of a repentant Israel' [Jer 31:31-40]. [1]
It was Israel to whom the 'law' was given. This nation - and this nation only - was the recipient.
The detailed rituals and 'worship' in the tabernacle and the temple were given to Israel, as well as the priesthood.
In addition to the covenants mentioned above, God had given Israel countless 'promises,' in which He promised the people protection, peace, and wealth.
Footnote [1] The New Scofield Reference Bible, S. 1317.
Author: William MacDonald Rank: Author Posted on: 2024-01-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Romans 9 begins a new subject. This new subject is about Israel. God made all kinds of promises to Israel. Now, after all the things you have discovered in this letter, it looks like these promises could never be fulfilled. You have seen how, to God, there is no difference between Jews and Gentiles. They are all equally guilty before God. Their only way to salvation is faith in Christ. But then there is an unavoidable question. What about all the promises God made to Israel? Will they come to pass? Does Israel still have a special place in God’s thoughts?
Perhaps you still don’t know much about the prophecies concerning Israel in the Old Testament. If so, then Romans 9-11 is a wonderful section to help you. In these three chapters Paul treats Israel’s past, present and future. Romans 9 covers the past, Romans 10 the present and Romans 11 the future. If you are aware of the current events in and around Israel, you will realize the present significance of these chapters for our time. The contents of these chapters are happening before your eyes, as it were. But let’s first have a closer look at the first five verses of Romans 9.
[Verse 1]. What stands out is the tender love Paul has for his people. So it is completely out of place to claim, as some do, that the people of Israel no longer mattered to Paul. It was his heart’s desire for them to become partakers of the righteousness of God. The plain language of [Verse 1] clearly shows his attitude toward Israel.
[Verse 2]. Here you get a look into his heart’s feelings. With these words, his feelings are expressed because he had a great love for this people even while the people continued to reject Christ.
[Verse 3]. In this verse he had wished to be separated from Christ by a curse if that would lead to Israel’s salvation. This is an example of the Divine love he had in his heart for these people. Moses said something similar in demonstrating his love for his people [Exod 32:32]. But both Paul and Moses were in themselves sinful and for this reason God could never fulfill their wishes. However, we learn from these men of God that their burning love for the people of God was not a matter of words alone. They would sacrifice themselves for them.
[Verse 4-5]. Paul was linked to this people with natural ties; after the flesh, physically, they were his brothers. He calls them Israelites, the name God gave to Jacob in Genesis 32 [Gen 32:28]. Paul then summarized a list of eight privileges God gave to them.
1. “The adoption as sons.” God had adopted these people as a son. There is an adage that says, that ‘a good son is like his father’. God wanted these people to be like Him. This would have been joy to His heart.
2. “The glory.” God’s glory dwelled in the pillar of cloud with His people. With it, He protected them and led them through the wilderness.
3. “The covenants.” Here I will only mention two of them. God’s covenant with Abraham implied that God obligated Himself to bless Abraham. This was a covenant without conditions on Abraham’s side. You can read about this covenant in Genesis 15 [Gen 15:4-6]. Then there is God’s covenant with the people of Israel made at Mount Sinai. With this covenant, the people obligated themselves to meet certain conditions. If they obeyed, they would reap God’s blessing. You can read about this covenant in Deuteronomy 27-28.
4. “The giving of the Law.” With this, God gave righteous laws to the people to make their life as comfortable as possible.
5. “The [temple] service.” God gave instructions for a whole worship service to let them know which sacrifices He wanted to receive and on which occasion He wanted to receive them.
6. “The promises.” God made promises to Abraham, Isaac and Jacob about the blessings He was going to give them.
7. “The fathers.” In the first place, these are Abraham, Isaac and Jacob, to whom God made Himself known in a special and personal way. In addition you may think of great men like Moses, David, etc.
8. “The Christ.” This is the absolute pinnacle in this list of privileges. The Lord Jesus was born of this people. But to guard His honor Paul adds: “Who is over all, God.” This is an important witness concerning the Manhood and Deity of the Lord Jesus. Both of these were perfectly and completely present in His Person. In the end, He is the center of everything, forever. He is “blessed forever”.
Verses that belong to this explanation: 1-5
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-5
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Israelites strayed away from the salvation which Christ had prepared for them as offspring of Jacob. They received their name "Israel" as an honor to them, and they were privileged by the adoption to God and His appearance to them in glory. He gave to them the Old Covenant, the law, the service of God, and the promises. God said to Moses, "you shall say to Pharaoh, ‘Thus says the LORD: Israel is My son, My firstborn.'" [Exod 4:22] The Lord God explained this, saying, "For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; but because the Lord loves you, and because He would keep the oath which He swore to your fathers, the Lord has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt. Therefore know that the Lord your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments; and He repays those who hate Him to their face, to destroy them. He will not be slack with him who hates Him; He will repay him to his face. Therefore you shall keep the commandment, the statutes, and the judgments which I command you today, to observe them. Then it shall come to pass, because you listen to these judgments, and keep and do them, that the Lord your God will keep with you the covenant and the mercy which He swore to your fathers ..." [Deut 7:6-12]. Now let us consider the meaning of the following terms:
- Adoption: refers to the adoption which Israel received from the Lord, when He said, "Israel is My son, My firstborn" [Exod 4:22]; "You are the children of the Lord your God" [Deut 14:1]; "Is He not your Father, who bought you? Has He not made you and established you?" [Deut 32:6] "When Israel was a child, I loved him, and out of Egypt I called My son." [Hos 11:1] However this filiality of Israel was not so strong and so deep as that of the Christians now.
- The glory: refers to the demonstration of God in His glory, "Now the glory of the Lord rested on Mount Sinai, and the cloud covered it six days. And on the seventh day He called to Moses out of the midst of the cloud. The sight of the glory of the Lord was like a consuming fire on the top of the mountain in the eyes of the children of Israel." [Exod 24:16-17] "Then the cloud covered the tabernacle of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter the tabernacle of meeting, because the cloud rested above it, and the glory of the Lord filled the tabernacle." [Exod 40:34-35] "The priests could not continue ministering because of the cloud; for the glory of the Lord filled the house of the Lord." [1Kgs 8:11]
- The Covenant: God gave His covenant and repeated it, "I will establish My covenant with you; and you shall go into the ark - you, your sons, your wife, and your sons’ wives with you." [Gen 6:18] And the Lord made a covenant with Abram, saying: "To your descendants I have given this land, from the river of Egypt to the great river, the River Euphrates" [Gen 15:18] "So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob." [Exod 2:24]
- The law: here is meant Mose's law.
- The service of God: this refers to the commandments, arrangements, ceremonies, and sacrifices contained in the law and related to worship.
- The promises: particularly the promises related to the Messiah, which He gave to their fathers Abraham, Isaac, Jacob, and David.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
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Romans 9:5 Whose [are] the fathers, and of whom as concerning the flesh Christ [came], who is over all, God blessed for ever. Amen.
The Jews rightfully claim the patriarchs—Abraham, Isaac, Jacob, and the twelve sons of Jacob—as their own. They were the forefathers of the nation. And they had the greatest privilege of all: the fact that the Messiah himself was an Israelite, at least regarding his human ancestry. Nevertheless, he is also the ruler of the universe, namely "God, blessed forever." Here we have a clear statement about the deity and humanity of the Savior. (Some Bible translations weaken this statement. For example, in the GNB it says: "...and from them, according to the flesh, comes the Messiah, who is over all, God blessed forever. Amen." Although this translation is not excluded from the Greek grammar, spiritual discernment will prefer the conservative rendering found in translations like the ESV, NASB, KJV, NIV, etc., when compared with other scripture passages. [1])
Footnote [1] See Hodge, Romans, pp. 299-301 for a more detailed discussion of this issue.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The words 'who is above all' testify to the power of Christ's divinity. He is not a god for certain people like the pagan gods. Furthermore, [Rom 9:5] states, 'he is blessed forever, Amen.' The expression 'forever' denotes the continuity of his worship and the infinity of his divinity.
Romans 9 begins a new subject. This new subject is about Israel. God made all kinds of promises to Israel. Now, after all the things you have discovered in this letter, it looks like these promises could never be fulfilled. You have seen how, to God, there is no difference between Jews and Gentiles. They are all equally guilty before God. Their only way to salvation is faith in Christ. But then there is an unavoidable question. What about all the promises God made to Israel? Will they come to pass? Does Israel still have a special place in God’s thoughts?
Perhaps you still don’t know much about the prophecies concerning Israel in the Old Testament. If so, then Romans 9-11 is a wonderful section to help you. In these three chapters Paul treats Israel’s past, present and future. Romans 9 covers the past, Romans 10 the present and Romans 11 the future. If you are aware of the current events in and around Israel, you will realize the present significance of these chapters for our time. The contents of these chapters are happening before your eyes, as it were. But let’s first have a closer look at the first five verses of Romans 9.
[Verse 1]. What stands out is the tender love Paul has for his people. So it is completely out of place to claim, as some do, that the people of Israel no longer mattered to Paul. It was his heart’s desire for them to become partakers of the righteousness of God. The plain language of [Verse 1] clearly shows his attitude toward Israel.
[Verse 2]. Here you get a look into his heart’s feelings. With these words, his feelings are expressed because he had a great love for this people even while the people continued to reject Christ.
[Verse 3]. In this verse he had wished to be separated from Christ by a curse if that would lead to Israel’s salvation. This is an example of the Divine love he had in his heart for these people. Moses said something similar in demonstrating his love for his people [Exod 32:32]. But both Paul and Moses were in themselves sinful and for this reason God could never fulfill their wishes. However, we learn from these men of God that their burning love for the people of God was not a matter of words alone. They would sacrifice themselves for them.
[Verse 4-5]. Paul was linked to this people with natural ties; after the flesh, physically, they were his brothers. He calls them Israelites, the name God gave to Jacob in Genesis 32 [Gen 32:28]. Paul then summarized a list of eight privileges God gave to them.
1. “The adoption as sons.” God had adopted these people as a son. There is an adage that says, that ‘a good son is like his father’. God wanted these people to be like Him. This would have been joy to His heart.
2. “The glory.” God’s glory dwelled in the pillar of cloud with His people. With it, He protected them and led them through the wilderness.
3. “The covenants.” Here I will only mention two of them. God’s covenant with Abraham implied that God obligated Himself to bless Abraham. This was a covenant without conditions on Abraham’s side. You can read about this covenant in Genesis 15 [Gen 15:4-6]. Then there is God’s covenant with the people of Israel made at Mount Sinai. With this covenant, the people obligated themselves to meet certain conditions. If they obeyed, they would reap God’s blessing. You can read about this covenant in Deuteronomy 27-28.
4. “The giving of the Law.” With this, God gave righteous laws to the people to make their life as comfortable as possible.
5. “The [temple] service.” God gave instructions for a whole worship service to let them know which sacrifices He wanted to receive and on which occasion He wanted to receive them.
6. “The promises.” God made promises to Abraham, Isaac and Jacob about the blessings He was going to give them.
7. “The fathers.” In the first place, these are Abraham, Isaac and Jacob, to whom God made Himself known in a special and personal way. In addition you may think of great men like Moses, David, etc.
8. “The Christ.” This is the absolute pinnacle in this list of privileges. The Lord Jesus was born of this people. But to guard His honor Paul adds: “Who is over all, God.” This is an important witness concerning the Manhood and Deity of the Lord Jesus. Both of these were perfectly and completely present in His Person. In the end, He is the center of everything, forever. He is “blessed forever”.
Verses that belong to this explanation: 1-5
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 1-5
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Israelites are the fathers from whom Christ came according to the flesh. Christ is God the blessed who has power over all, to whom praise, blessing and glory are due forever. Ss Matthew and Luke spoke about the lineage of the Lord Christ, proving that He came according to the flesh from the Israelites. And St. John in his First Epistle speaks about this fact, saying, "And we know that the Son of God has come and has given us an understanding, that we may know Him who is true; and we are in Him who is true, in His Son Jesus Christ. This is the true God and eternal life." [1John 5:20]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Just as Christ was sold by Israel-(and therefore, ) "according to the flesh "by His "brethren".
"as the same apostle says: "Of whom is Christ, who is over all, God blessed for ever."
Author: Tertullian of Carthage Rank: Author AD: 220
And again, writing to the Romans about Israel, he says: "Whose are the fathers, and from whom is Christ according to the flesh, who is God over all, blessed for ever."
Let us look next at the apostle's word: "Whose are the fathers, of whom as concerning the flesh Christ came, who is over all, God blessed for ever.".
and goeth to the Father."
God chose Israel for himself from the beginning, which is why he called it the firstborn. But the Israelites fell because they were proud, wicked and, worst of all, murderers of their Lord. Therefore they perished, for they were rejected and abandoned and excluded from God’s company, placed behind even the Gentiles and cut off from the hope promised to their ancestors. .
Have sprung the priests and all the Levites who minister at the altar of God. From him also .
have sprung the priests and all the Levites who minister at the altar of God. From him also
The Jews, who held only the first part of this confession, are refuted by the Lord. For when he asked them whose son they said Christ was, they answered “David’s.” This is true according to the flesh. But concerning his divinity … they answered nothing. Therefore the Lord said to them: “Why did David, in the Spirit, call him Lord?” in order that they might realize that they had only confessed that Christ is the son of David and had not said that Christ is Lord of this same David. The first fact is true according to his assumption of flesh, the other accordingto the eternity of his divinity.
Paul lists so many indications of the nobility and dignity of the Jewish people and of the promises they received in order to deepen his grief for all these things, because by not accepting the Savior they lost the privilege of their fathers and the merit of the promises, and they became worse than the Gentiles, whom they had previously detested when they were without God. For it is a worse evil to lose a dignity than never to have had it. As there is no mention of the Father’s name in this verse and Paul is talking about Christ, it cannot be disputed that he is called God here. For if Scripture is speaking about God the Father and adds the Son, it often calls the Father God and the Son Lord. If someone does not think that it is said here about Christ that he is God, then let him name the person about whom he thinks it is said, for there is no mention of God the Father in this verse. Commentary on Paul’s Epistles.
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Romans 9:6 Not as though the word of God hath taken none effect. For they [are] not all Israel, which are of Israel:
The Apostle now faces a serious theological problem. If God has given promises to Israel as His chosen earthly people, how can this be reconciled with the current setting aside of Israel and the fact that the Gentiles have been put into Israel's place of blessing? Paul believes that no promise of God has been broken here. He shows that God always chooses sovereignly and has not limited His promises to direct descent. Just because a person belongs to the people of 'Israel' does not mean that he is automatically an heir of the promise. Within the people of Israel, God has a faithful, believing remnant.
Author: William MacDonald Rank: Author Posted on: 2023-12-30 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The separation of the Jews from the Messiah and rejection the good things which Christ brought to us, this does not mean as anybody may imagine that the word of God by which He affirmed His promises has lost its effect and is no more of any benefit. The reason is that the true Israelites are not only the natural offspring of Israel according to the flesh.
The word of God here refers to the covenant which God made with Abraham and his descendants, "I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed." [Gen 12:3] "Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. And you shall be to Me a kingdom of priests and a holy nation." [Exod 19:5-6]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Because the promises which had been given to the Jews had been transferred to the Gentiles, Paul wanted to avoid the charge that God had lied about his promises, and so he shows how God remains faithful. The Scriptures make it clear that it was not those who were Israelites according to the flesh but those who by their godliness showed that they were worthy to be Israelites who were called children of Abraham. .
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Romans 9:7 Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called.
Not all "descendants of Abraham" are referred to as his "children." For example, Ishmael was a descendant of Abraham. However, the promise was made through Isaac, not Ishmael. God's promise was: "In Isaac your descendants shall be named" [Gen 21:12]. As we mentioned in the notes on [Rom 4:12], our Lord Jesus made the same interesting distinction when he spoke with the unbelieving Jews in [John 8:33-39]. They had said to him, "We are Abraham's descendants" [Verse 33]. Jesus acknowledges this by saying, "I know that you are Abraham's descendants" [Verse 37]. But when they said, "Abraham is our father," the Lord replied, "If you were Abraham's children, you would do the works of Abraham" [Verse 39]. In other words, they were physically descended from Abraham, but they did not have Abraham's faith and therefore were not his spiritual children.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
They are not Abraham's children because they are his grandchildren and having the right to inherit the promises given to him, but as the Scripture says that in Isaac will be his real grandchildren and descendants. Isaac is the beginning of the promised offspring and the promised grandchildren.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul wants to say that it is not those who are of Abraham’s flesh who are his children, but those who are of the promise, who are godly and just, whom God promised according to his foreknowledge would be children of Abraham, just as Isaac was made righteous by the promise. .
What Paul wants us to understand is that not all are worthy because they are children of Abraham, but only those who are children of the promise, that is, whom God foreknew would receive his promise, whether they are Jews or Gentiles…. Abraham believed and received Isaac on account of his faith, because he believed in God. By this the mystery of the future faith was indicated, that they would be brothers of Isaac who had the same faith by which Isaac was born, because Isaac was born as a type of the Savior by the promise. Thus whoever believes that Christ Jesus was promised to Abraham is a child of Abraham and a brother of Isaac. Abraham was told that all the nations would be blessed in his offspring. This happened not in Isaac, but in him who was promised to Abraham in Isaac, that is, Christ, in whom all the nations are blessed when they believe. Therefore the other Jews are children of the flesh, because they are deprived of the promise and cannot claim Abraham’s merit, because they do not follow the faith by which Abraham is counted worthy. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:8 That 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.
So, physical descent does not count. True Israel consists of those Jews who have been chosen by God and to whom He gave a special "promise," designating them as His "children." We see this principle of sovereign election in the case of Isaac and Jacob.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In other words, God's children are not those born according to the flesh, the natural children, but the children who become children according to God's promises. these are the true children who represent the true offspring.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul does not call them the children of Abraham, but rather “the children of God,” thus combining the past with the present and showing that even Isaac was not merely Abraham’s son. What Paul means is something like this: Whoever has been born in the way that Isaac was born is a son of God and of the seed of Abraham…. For Isaac was born not according to the law of nature nor according to the power of the flesh but according to the power of the promise.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:9 For this [is] the word of promise, At this time will I come, and Sara shall have a son.
God appeared to Abraham and promised him that at a predetermined "time," He would return, and "Sarah would have a son." This "son" was Isaac, born according to the promise. He was the true child of the "promise" and was brought forth in a supernatural manner.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle here recalls the text in [Gen 18:10], [Gen 18:14] where the Lord said, "I will certainly return to you according to the time of life, and behold, Sarah your wife shall have a son ... Is anything too hard for the Lord? At the appointed time I will return to you, according to the time of life, and Sarah shall have a son." These were the words of promise which God uttered announcing to Abraham the birth of Isaac and that he would be the only son and heir to Abraham.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It is not the children of the flesh who are children of God, but rather even in nature regeneration through baptism from above was sketched out beforehand…. For Sarah’s womb was colder than any water, owing to barrenness and old age. … And just as in her case it happened when her age was past hope, so in this case also it was when the old age of sins had come upon us that Isaac suddenly sprang up in youth, and we all became the children of God and the seed of Abraham.
This prefigures Christ, because Christ was promised to Abraham as a future son, in whom the word of the promise would be fulfilled. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:10 And not only [this]; but when Rebecca also had conceived by one, [even] by our father Isaac;
Another case of sovereign election is the case of Jacob. "Isaac" and "Rebekah" were the parents. However, "Rebekah" gave birth to two children, not just one.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Not Sarah alone who gave birth according to the promise, but Rebecca also received the promise from God to have offspring from our father Isaac, for the Scripture says, "Now Isaac pleaded with the Lord for his wife, because she was barren; and the Lord granted his plea, and Rebecca his wife conceived. But the children struggled together within her; and she said, 'If all is well, why am I like this?' So she went to inquire of the Lord. And the Lord said to her: 'Two nations are in your womb; Two peoples shall be separated from your body; one people shall be stronger than the other, and the older shall serve the younger.'" [Gen 25:21-23]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
For thus unto Rebecca did God speak: "Two nations are in thy womb, and two peoples shall be divided from thy bowels; and people shall overcome people, and the greater shall serve the less.".
If the order of each people as intimated from Rebecca's womb
Author: Tertullian of Carthage Rank: Author AD: 220
From the Word, "that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said unto her, Two nations are in thy womb, and two manner of people are in thy body; and the one people shall overcome the other, and the eider shall serve the younger."
Paul says that Sarah was not the only one to give birth in a typological manner. Rebecca, the wife of Isaac, did the same, though in a different way. Isaac was born as a type of the Savior, but Jacob and Esau were born as types of two peoples, believers and unbelievers, who come from the same source but are nevertheless very different…. One person represents the entire race, not because he is their physical ancestor but because he shares their relationship to God. There are children of Esau who are children of Jacob, and vice versa. It is not because Jacob is praised that all those descended from him are worthy to be called his children. Nor is it because Esau was rejected that all those descended from him are condemned, for we see that Jacob the deceiver had unbelieving children, and Esau had children who were faithful and dear to God. There is no doubt that there are many unbelieving children of Jacob, for all the Jews, whether they are believers or unbelievers, have their origin in him. And that there are good and faithful children of Esau is proved by the example of Job, who was a descendent of Esau, five generations away from Abraham and therefore Esau’s grandson. Commentary on Paul’s Epistles.
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Romans 9:11 (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;)
Before "the children ... were born," the parents received an announcement. This announcement could, therefore, have nothing to do with the good works of either child. It was solely a matter of God's election, based on His own will and not on the character or achievements of the individuals involved. "The purpose of God according to election" entails His intention to distribute His favor according to His own sovereign will and pleasure.
By the way, this verse also proves that the idea that God might have chosen Jacob because He foresaw Jacob's actions is incorrect. It explicitly states that the choice was "not by works"!
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Even before Rebecca got children according to God's promise, and before those children did good or evil, the word was that the older, i.e. Esau, would serve the younger, i.e. Jacob. This actually happened for God's word never changes. This divine command or will is mainly based on election, rather on man's deeds. It is based on God's call and predestination. Notice here that the apostle does not degrade the value of deeds for man's salvation, because man will certainly be rewarded according to his deeds. But the apostle meant that God's word never falls [Rom 9:6], and that God's promises, covenants, and commands will certainly be fulfilled. Even if people were not faithful for what they have been entrusted or did not walk as they ought to, this would not hinder God's purposes and promises.
Verses that belong to this explanation: 11-12
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God does not have to wait, as we do, to see which one will turn out good and which one will turn out bad. He knew this in advance and decided accordingly.
This moves some people to suppose that the apostle Paul had taken away the freedom of the will, by which we either please God by the good of faithfulness or offend him by the evil of unfaithfulness. These people say that God loved the one and hated the other before either one was born or could have done either good or evil. But we reply that God did this by foreknowledge, by which he knows what even the unborn will be like in the future. But let no one say God chose the works of the man whom he loved, although these works did not yet exist, because he knew in advance what they would be. If God elected works, why does the apostle say that election is not according to works? Thus we should understand that we do good works through love, and we have love by the gift of the Holy Spirit, as the apostle says himself: “God’s love has been poured into our hearts through the Holy Spirit which has been given to us.” Therefore no one should glory in his works as if they were his own, for he does them by the gift of God, since love itself works good in him. What then has God elected? If he gives the Holy Spirit, through whom love works good, to whomever he wishes, how does he choose whom to give him to? If he does not choose according to merit, it is not election, for everyone is equal prior to merit, and it is impossible to choose between totally equal things. But since the Holy Spirit is given only to believers, God does not choose works (which he himself bestows), for he gives the Holy Spirit so that through love we might do good works. Rather, he chooses faith. For unless each one believes in him and perseveres in his willingness to receive, he does not receive the gift of God (i.e., the Holy Spirit), through whom, by an outpouring of love, he is enabled to do good works. Therefore God did not choose anyone’s works (which he himself will give) by foreknowledge, but by foreknowledge he chose faith. He chose the one whom he knew in advance would believe in him, and to him he has given the Holy Spirit, so that by doing good works he may attain everlasting life. Belief is our work, but good deeds belong to him who gives the Holy Spirit to believers. This argument was used against certain Jews who, once they believed in Christ, gloried in the works they had done before receiving grace. They claimed that they had merited the grace of the gospel by these earlier works, even though only a person who has received grace can do good works. Furthermore, grace is such that the call comes to the sinner when he has no merit and prevents him from going straight to his damnation. But if he follows God’s call of his own free will, he will also merit the Holy Spirit, through whom he can do good works. And remaining in the Spirit (also by free will) he will merit eternal life, which cannot be marred by any corruption.
No one believes who is not called. God calls in his mercy and not as rewarding the merits of faith. The merits of faith follow his calling; they do not precede it…. Unless the mercy of God in calling precedes faith, no one can even believe and thus begin to be justified and to receive the power to do good works. So grace comes before all merit. Christ died for the ungodly. The younger received the promise that the elder should serve him from the God who called him and not from any meritorious works of his own. .
We know that children not yet born have done nothing either good or evil in their own life, nor have they any merits from a previous life, which no individual can have as his own. They come into the miseries of this life, their carnal birth according to Adam involves them at the moment of their nativity in the contagion of the primal death, and they are not delivered from the penalty of eternal death which a just verdict passing from one lays upon all unless they are born again in Christ through grace.
Paul proclaims God’s foreknowledge by citing these events, because nothing can happen in the future other than what God already knows. Therefore, knowing what each of them would become, God said: “The younger will be worthy and the elder unworthy.” In his foreknowledge he chose the one and rejected the other. And in the one whom God chose his purpose remained, because nothing other than what God knew and purposed in him to make him worthy of salvation could happen. Likewise, the purpose of God remained in the one whom he rejected. However, although God knew what would happen, he is not a respecter of persons and condemns nobody before he sins, nor does he reward anyone until he conquers. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:12 It was said unto her, The elder shall serve the younger.
God's decision was that "the older shall serve the younger." Esau was to take a subordinate position to Jacob. Jacob was chosen for earthly glory and privileges. Esau was the firstborn of the twins and would normally have had the honor and privileges that came with that position. But God's election bypassed him and rested on Jacob.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Even before Rebecca got children according to God's promise, and before those children did good or evil, the word was that the older, i.e. Esau, would serve the younger, i.e. Jacob. This actually happened for God's word never changes. This divine command or will is mainly based on election, rather on man's deeds. It is based on God's call and predestination. Notice here that the apostle does not degrade the value of deeds for man's salvation, because man will certainly be rewarded according to his deeds. But the apostle meant that God's word never falls [Rom 9:6], and that God's promises, covenants, and commands will certainly be fulfilled. Even if people were not faithful for what they have been entrusted or did not walk as they ought to, this would not hinder God's purposes and promises.
Verses that belong to this explanation: 11-12
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
No one could say that Jacob had conciliated God by meritorious works before he was born, so that God should say this of him…. Nor had Isaac conciliated God by any previous meritorious works, so that his birth should have been promised…. Good works do not produce grace, but are produced by grace. .
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:13 As it is written, Jacob have I loved, but Esau have I hated.
To further emphasize God's sovereign election, Paul cites [Mal 1:2-3]: 'Jacob I have loved, but Esau I have hated.' Here, God is speaking about the two nations, Israel and Edom, whose heads were 'Jacob' and 'Esau.' God distinguished Israel as the nation to whom He promised the Messiah and the messianic kingdom. Edom received no such promise. Instead, 'his mountains were made desolate, and his heritage given to the jackals of the wilderness' ([Mal 1:3]; see also [Jer 49:17-18]; [Ezek 35:7-9]).
While it is true that the quote from [Mal 1:2-3] describes God's dealings with nations rather than individuals, it is used here to underscore God's sovereign right to choose individuals as well.
The words: 'Jacob I have loved, but Esau I have hated' must be seen in the light of God’s sovereign ordinance that decreed: 'The older will serve the younger.' The preference for Jacob is seen here as an act of love, while the setting aside of Esau, in comparison, is considered hate. It's not that God hated Esau by harboring a harsh, vengeful enmity against him. Rather, it's about loving Esau less than Jacob, as shown in His free choice of Jacob.
This passage relates to earthly blessings, not to eternal life. That God hated Edom does not mean that an individual Edomite could not be saved, just as His love for Israel does not mean that an individual Jew did not need to be saved. (Note also that Esau received some earthly blessings, as he himself acknowledges in [Gen 33:9]).
Author: William MacDonald Rank: Author Posted on: 2024-01-03 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 6]. God wanted to bless His people Israel. This blessing could only come if the people accepted the Lord Jesus. There is not a single blessing for anyone that God can give apart from the Lord Jesus. If God blesses, it is always in connection with Him. Since God’s people have rejected the Lord Jesus, God puts the blessing within the reach of the heathen as well. Currently there is no longer a difference between Jews and Gentiles. Does this mean that the words God spoke about His people, Israel, will never be fulfilled? Paul says God’s Word has not failed. God will prove to be true in what He said.
But God would not give His blessings to those who have turned their back on Him. This is what Paul means in the second part of [Verse 6]. Someone may call himself an Israelite because he belongs to them by birth, but this is not sufficient. Something more is needed. It also must be a matter of the heart. For the majority of the Israelites, to belong to the people was merely an outward matter or name. This, Paul says, is not Israel, even if someone is born an Israelite.
[Verse 7-9]. In [Verse 7] the same is repeated in connection with the patriarch Abraham. Not every descendant of Abraham is called a child of Abraham. If this were the case, Ishmael should have been seen as such and he too should have a part in the blessing, but God had determined that the blessing would come through Isaac. Ishmael is the son after the flesh. This son was begotten of Abraham by Hagar, the maidservant of Sarah. At that moment, Abraham wasn’t trusting God because God had promised to give him a son who would be born of Sarah. In God’s time Isaac, the son of promise, was born of Sarah. So, as to the blessing God wants to give, there must always be a connection to Abraham through Isaac because “the children of the promise are regarded as descendants”.
[Verse 10-12]. Next comes an example of God’s election that’s even clearer. With Abraham, Ishmael was born of another woman. This not the case with Isaac. Isaac had two sons by the same wife, Rebekah. While these two sons, Jacob and Esau, were still in the womb, God had already determined their relationship: “The older will serve the younger.”
At that time, nothing was known of how they would behave toward one another. When God spoke of this, they had done neither good nor evil. So apart from their behavior and apart from their works, God had determined the election of Jacob, the younger one. He elected Jacob to receive the blessing. Jacob ranked above Esau. God appointed it before the birth of these two boys.
[Verse 13]. With this, nothing has been said of Esau’s disadvantage. This is something that you must understand as well, for you will likely come into contact with people who want you to believe that God has appointed people to be lost forever. In the latter part of Romans 9, you will discover that such is not the case, but these people offer [Verse 13] as proof. They say the text says: “Jacob I loved, but Esau I hated.” Sure, this is what the text says, but something comes before this: “As it is written.” Where is it written? At the end of the Old Testament in the book of Malachi. At the end of a long history in which the descendants of Jacob and Esau had every opportunity to prove themselves.
The true descendants of Jacob have over the course of time shown their weakness, but at the same time shown their desire for God’s blessing. In the same way, this could be found in Jacob’s life. And this is why God says: “Jacob I loved.” Esau’s descendants have over the course of time shown they were not interested in God’s blessing. In Hebrews 12 you can read about Esau as a profane person who sold his birthright for a meal [Heb 12:16-17]. He was rejected because there was no repentance in him. You can find these traits in his posterity. This is why God says: “Esau I hated.”
God wants to show in these verses that, at the origin of the people of Israel, He acted according to His own election. His blessing flows toward certain people, not because they deserve it, but because He has elected them for it. It all stems from “Him who calls” [Verse 11]. It is important to see that in the past, God acted in this way.
At present, God acts in the same way. If God works according to His own election, He is not restricted to Israel, but He can extend His election to the heathen. You are living proof of this. Although you probably don’t belong to His earthly people, you will admit you don’t deserve God’s blessing. But God has elected you to be blessed. More will follow on this subject.
Verses that belong to this explanation: 6-13
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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.
Verses that belong to this explanation: 6-13
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Actually these promises came true and were fulfilled as we know from Malachi the prophet who said, "'I have loved you,' says the Lord; 'Yet you say, 'In what way have You loved us?' 'Was not Esau Jacob’s brother?' Says the Lord; 'Yet Jacob I have loved; But Esau I have hated, and laid waste his mountains and his heritage for the jackals of the wilderness.' 'Even though Edom has said, 'We have been impoverished, but we will return and build the desolate places,' thus says the Lord of hosts: 'They may build, but I will throw down; they shall be called the Territory of Wickedness, and the people against whom the Lord will have indignation forever. Your eyes shall see, and you shall say, 'The Lord is magnified beyond the border of Israel.'" [Mal 1:2-5]
To sum up all, the apostle Paul started his talk about the election issue by clearly distinguishing between the children according to the flesh and the children according to the promise. He gave examples of those born according to the promise, like Sarah who got children according to the promise, and Rebecca who received the promise from God to have children from our father Isaac.
It is clear from the words of the apostle that God's purpose as said before is based on election, which seems that it has nothing to do with man, as if God chooses freely whoever He chooses and refuses whoever He refuses! But undoubtedly, God foreknew the good which Jacob did and the evil which Esau did. This foreknowledge was the reason of preferring Jacob to Esau, which has nothing to do with the final salvation. Some commentators are of the opinion that this is related to certain events in time, because it is impossible to imagine that God in His complete freedom acts unfairly, not taking into consideration the measures of justice and righteousness. Nevertheless, the apostle appears to emphasize here – without denying the importance of the human deeds and deserts – that God's election of Jacob was not connected with their deservedness, but to God's absolute freedom, by which He can refuse whoever He wants and chooses whoever He wants to choose.
The apostle also when speaking about Jacob and Esau recalls what Malachi mentioned about them, which means that God's promises and covenants concerning Jacob and Esau have been fulfilled in the holy history and its events. They were not fulfilled through partiality, for it the history did not distinguish Jacob out of partiality, but rather we can say that Malachi the prophet found in the history events justifications and assurance of what had been mentioned in the Genesis about preferring Jacob to Esau. So, God's love for Jacob and hatred for Esau were fair and not biased. Therefore Paul the apostle refused the thought that God acted unfairly towards Esau.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Our God, one and the same, is also their God, who knows hidden things, who knoweth all things before they can come to pass; and for this reason has He said, "Jacob have I loved, but Esau have I hated."
If God hated Esau because he was a vessel made for dishonor, how could it be true that God hates nothing which he has made? For in that case, God hated Esau, even though he had made him as a vessel for dishonor. This knotty problem is solved if we understand that God is the Maker of all creatures. Every creature of God is good. Every man is a creature as man but not as sinner. God is the Creator both of the body and of the soul of man. Neither of these is evil, and God hates neither. He hates nothing which he has made. But the soul is more excellent than the body, and God is more excellent than both soul and body, being the maker and fashioner of both. In man he hates nothing but sin. Sin in man is perversity and lack of order, i.e., a turning away from the Creator, who is more excellent, and a turning to the creatures which are inferior to him. God does not hate Esau the man, but he does hate Esau the sinner. .
These things are said of the Jews … for not all who are called children of Abraham deserve to be so called, as I have already pointed out. Therefore Paul restricts his grief to the fact that he discovered that it was long ago predicted that not all would believe, and he grieves for them only because they refused to believe out of jealousy. They had the opportunity, however, as Paul demonstrates. At the same time, there was no point in grieving over those who were not predestined to eternal life, for God’s foreknowledge had long ago decreed that they would not be saved. For who would cry over someone who is long dead? But when the Gentiles appeared and accepted the salvation which the Jews had lost, Paul’s grief was stirred, but this was mainly because they were the cause of their own damnation. God knew those who would turn out to be people of ill will and he did not number them among the good, although the Savior said to the seventytwo disciples whom he chose as a second class and who later abandoned him: “Your names are written in heaven.” But this was because of justice, since it is just that each person should receive his reward. For because they were good they were chosen for this service, and their names were written in heaven for the sake of justice, as I have said. But according to foreknowledge they were among the number of the wicked. For God judges according to his justice, not according to his foreknowledge. Thus he said to Moses: “If someone sins against me, I shall delete him from my book.” The person who sins is deleted according to the justice of the Judge, but according to his foreknowledge his name was never in the book of life. The apostle John described these people as follows: “They went out from us but they were never of us, for if they had been of us they would have remained with us.” There is no respect of persons in God’s foreknowledge. For God’s foreknowledge is that by which it is defined what the future will of each person will be, in which he will remain, by which he will either be condemned or rewarded. Some of those who will remain among the good were once evil, and some of those who will remain among the evil were once good. Commentary on Paul’s Epistles.
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Romans 9:14 What shall we say then? [Is there] unrighteousness with God? God forbid.
The apostle correctly anticipated that his doctrine of sovereign election would provoke various objections. People would still accuse God of being unjust. They argue that if God chooses some, he must necessarily condemn others. If God has predetermined everything, they reason, then humans have no control over their fate, and God is unjust to condemn them for it.
However, Paul vehemently denies any possibility of "injustice with God." Instead of diluting God's sovereignty to make it more palatable to his opponents, he will go on to assert this fact even more forcefully without any justification.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 14]. From the examples of the last section, it is clear that God works according to election. This immediately brings opposition. You can feel this opposition rise inside yourself, saying: ‘This is not fair. God is not acting righteously when He deals with man in that way.’ We think or say this because our thoughts are centered on man rather than on God. Paul leaves no room for this thought. He writes: “May it never be!”
Paul then cites two more examples from the Old Testament to clarify the reason for saying: “May it never be!” These examples show that God acts according to His own will, also called God’s sovereign will. He is the only One Who can act according to His own pleasure without having to give an account to anyone.
This doesn’t mean God acts without a purpose. He is not a tyrant who makes and executes decisions without restraint. God can always defend everything He does before anyone. But if we think we can judge God, we assume an attitude that is not appropriate for us. As a result of this attitude, we’re not able to understand God’s actions. We must start by acknowledging that He is God and has the right to do whatever He deems necessary. Then we will have to acknowledge that we’re only tiny human beings, creatures completely dependent on our Creator.
[Verse 15]. God said to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Was this another instance of the unrighteousness and arbitrariness of God? Well, if you try to find out why God said this and what the occasion was, you might change your mind. So, what was the situation?
While Moses was with God on the mountain, the people made a golden calf and then worshiped it. This was sheer idolatry and practiced by the whole people! The result was that God had to judge all the people. But because of the intercession of Moses, there was mercy and compassion. God is so merciful and compassionate that He didn’t wipe out all the people, but had mercy and compassion on some of them.
[Verse 16]. This history makes it clear that the main point is not what man does and works, “it [does] not [depend] on the man who wills or the man who runs”, but that “God … had mercy”.
[Verse 17-18]. After the example of God’s mercy comes another example regarding the judgment of God. [Verse 17] starts: “For the Scripture says to Pharaoh.” When you look this quotation up in Exodus 9, you see it is God Himself Who said this to Pharaoh [Exod 9:16]. So if here in Romans 9 we find that “the Scripture” says it, this means God and the Scripture are in absolute harmony. This strongly emphasizes the importance of knowing what the Bible says. Then you will learn to know God and to be guarded from going astray. Pharaoh was raised up by God with a twofold purpose. God wanted to show His power in him, and to declare His own name to all the earth. Pharaoh could be used to this end by God.
But don’t think that Pharaoh was a will-less instrument! Pharaoh remained fully responsible to God for his attitude and actions. Thus, it was only after Pharaoh had hardened his heart several times that God hardened his heart. Only then did God use him as an example of the judgment He would bring over people who continue to resist Him. God has mercy on whomever He wills (as with some of Israel when all of Israel were under judgment) and He hardens whomever He wills (like Pharaoh who was likewise under judgment).
Maybe you are still wondering about the phrase: ”I have raised you up.” Does this mean God had him born for this purpose? No! ‘To raise up’ here means that God led Pharaoh’s life in such a way that Pharaoh would show by his actions what was in his heart toward God. Those actions clearly were a history of rebellion against God, and it became clear there was no desire to listen to the warnings God sent in the different plagues that hit the country. In the next section I will say more about this.
Verses that belong to this explanation: 14-18
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If God's election was mainly based on God's call to man, can we say that God was unrighteous or unfair towards Esau? Forbid the thought! Let it never occur to our minds. The Book of Deuteronomy say concerning God's justice, "He is the Rock, His work is perfect; for all His ways are justice, a God of truth and without injustice; righteous and upright is He." [Deut 32:4] And the Book of Ezekiel, speaking about God's justice, says, "When the righteous turns from his righteousness and commits iniquity, he shall die because of it. But when the wicked turns from his wickedness and does what is lawful and right, he shall live because of it. Yet you say, 'The way of the Lord is not fair.' O house of Israel, I will judge every one of you according to his own ways.'" [Ezek 33:18-20]
We should be aware that this way of God's dealing regarding Jacob and Esau is the same which He follows with His people. God deals with His people as He wills, "I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." So, if we inquire whether God dealt unfairly towards Esau, shall we also inquire whether God dealt unfairly towards His people?
Furthermore, if God appears to act according to His own will, we should be aware that God is not only mighty, doing whatever He wills, but He has other attributes in the light of which He acts towards mankind. Can we imagine that God is biased and this makes Him have compassion on Jacob more then on Esau as if He is not fair in dealing with mankind?! And if God says that He has compassion on some, is it possible that He has compassion on those who do not deserve it and does not have compassion on those who deserve it?!
We should understand God's election, not only as an authority on the side of the divine factor, without considering the human factor, for God builds His judgment on people on their acts and deeds. Therefore when the apostle says, "So then it is not of him who wills, nor of him who runs, but of God who shows mercy," it does not mean the God does not take into consideration the human will or deeds. This reminds us of the words which the apostles said when speaking about the minister and ministry, for he says in his First Epistle to the Corinthians, "So then neither he who plants is anything, nor he who waters, but God who gives the increase." [1Cor 3:7] Shall we understand from this verse that God abolished the work of the person who plants and the person who waters? Can any plant grow without somebody to plant it and somebody to water it? Also the work of those is not sufficient, but there should be a power of increasing, which is from God. The matter needs cooperation of all these factors: the power of increasing, the planting, and the watering. The power of increase is from God, while the planting and watering are from man. The same happens with respect to the salvation and grace fro man. Indeed the will and deeds of man are not sufficient because the matter depends on God's mercy. However, does not mean that we delete the value of these deeds and this will, for without them God's mercy will not be given, exactly as without planting and watering the increase will not occur. So, nothing in the verse justifies the misunderstanding of the act of the divine grace, by which some deny the value of the human factor and emphasize only the divine factor.
Verses that belong to this explanation: 14-16
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
What is to be said of infants who receive the sacrament of Christian grace, as is usual at that age, and thus undoubtedly have a claim to eternal life and the kingdom of heaven if they die at once, whereas if they are allowed to grow up, some become even apostates? Why is this, except that they are not included in that predestination and calling according to his purpose which is without repentance? Why some are included and others are not can be for a hidden reason but not for an unjust one.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:15 For 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.
First, he quotes God's words to Moses: "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion" (see [Exod 33:19]). Who can claim that the Most High, as the Lord of heaven and earth, does not have the right to "have mercy" and to "show compassion"?
All people are condemned by their own sin and unbelief. If left to themselves, they would all be lost. In addition to the genuine invitation of the gospel to all people, God chooses some of these condemned people to pour out his grace upon them. However, this does not mean that he arbitrarily selects some and condemns others. They are already condemned because they have sinned throughout their lives and rejected the gospel. Those who are chosen can thank God for his grace. Those who are lost have no one to blame but themselves.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 14]. From the examples of the last section, it is clear that God works according to election. This immediately brings opposition. You can feel this opposition rise inside yourself, saying: ‘This is not fair. God is not acting righteously when He deals with man in that way.’ We think or say this because our thoughts are centered on man rather than on God. Paul leaves no room for this thought. He writes: “May it never be!”
Paul then cites two more examples from the Old Testament to clarify the reason for saying: “May it never be!” These examples show that God acts according to His own will, also called God’s sovereign will. He is the only One Who can act according to His own pleasure without having to give an account to anyone.
This doesn’t mean God acts without a purpose. He is not a tyrant who makes and executes decisions without restraint. God can always defend everything He does before anyone. But if we think we can judge God, we assume an attitude that is not appropriate for us. As a result of this attitude, we’re not able to understand God’s actions. We must start by acknowledging that He is God and has the right to do whatever He deems necessary. Then we will have to acknowledge that we’re only tiny human beings, creatures completely dependent on our Creator.
[Verse 15]. God said to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Was this another instance of the unrighteousness and arbitrariness of God? Well, if you try to find out why God said this and what the occasion was, you might change your mind. So, what was the situation?
While Moses was with God on the mountain, the people made a golden calf and then worshiped it. This was sheer idolatry and practiced by the whole people! The result was that God had to judge all the people. But because of the intercession of Moses, there was mercy and compassion. God is so merciful and compassionate that He didn’t wipe out all the people, but had mercy and compassion on some of them.
[Verse 16]. This history makes it clear that the main point is not what man does and works, “it [does] not [depend] on the man who wills or the man who runs”, but that “God … had mercy”.
[Verse 17-18]. After the example of God’s mercy comes another example regarding the judgment of God. [Verse 17] starts: “For the Scripture says to Pharaoh.” When you look this quotation up in Exodus 9, you see it is God Himself Who said this to Pharaoh [Exod 9:16]. So if here in Romans 9 we find that “the Scripture” says it, this means God and the Scripture are in absolute harmony. This strongly emphasizes the importance of knowing what the Bible says. Then you will learn to know God and to be guarded from going astray. Pharaoh was raised up by God with a twofold purpose. God wanted to show His power in him, and to declare His own name to all the earth. Pharaoh could be used to this end by God.
But don’t think that Pharaoh was a will-less instrument! Pharaoh remained fully responsible to God for his attitude and actions. Thus, it was only after Pharaoh had hardened his heart several times that God hardened his heart. Only then did God use him as an example of the judgment He would bring over people who continue to resist Him. God has mercy on whomever He wills (as with some of Israel when all of Israel were under judgment) and He hardens whomever He wills (like Pharaoh who was likewise under judgment).
Maybe you are still wondering about the phrase: ”I have raised you up.” Does this mean God had him born for this purpose? No! ‘To raise up’ here means that God led Pharaoh’s life in such a way that Pharaoh would show by his actions what was in his heart toward God. Those actions clearly were a history of rebellion against God, and it became clear there was no desire to listen to the warnings God sent in the different plagues that hit the country. In the next section I will say more about this.
Verses that belong to this explanation: 14-18
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If God's election was mainly based on God's call to man, can we say that God was unrighteous or unfair towards Esau? Forbid the thought! Let it never occur to our minds. The Book of Deuteronomy say concerning God's justice, "He is the Rock, His work is perfect; for all His ways are justice, a God of truth and without injustice; righteous and upright is He." [Deut 32:4] And the Book of Ezekiel, speaking about God's justice, says, "When the righteous turns from his righteousness and commits iniquity, he shall die because of it. But when the wicked turns from his wickedness and does what is lawful and right, he shall live because of it. Yet you say, 'The way of the Lord is not fair.' O house of Israel, I will judge every one of you according to his own ways.'" [Ezek 33:18-20]
We should be aware that this way of God's dealing regarding Jacob and Esau is the same which He follows with His people. God deals with His people as He wills, "I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." So, if we inquire whether God dealt unfairly towards Esau, shall we also inquire whether God dealt unfairly towards His people?
Furthermore, if God appears to act according to His own will, we should be aware that God is not only mighty, doing whatever He wills, but He has other attributes in the light of which He acts towards mankind. Can we imagine that God is biased and this makes Him have compassion on Jacob more then on Esau as if He is not fair in dealing with mankind?! And if God says that He has compassion on some, is it possible that He has compassion on those who do not deserve it and does not have compassion on those who deserve it?!
We should understand God's election, not only as an authority on the side of the divine factor, without considering the human factor, for God builds His judgment on people on their acts and deeds. Therefore when the apostle says, "So then it is not of him who wills, nor of him who runs, but of God who shows mercy," it does not mean the God does not take into consideration the human will or deeds. This reminds us of the words which the apostles said when speaking about the minister and ministry, for he says in his First Epistle to the Corinthians, "So then neither he who plants is anything, nor he who waters, but God who gives the increase." [1Cor 3:7] Shall we understand from this verse that God abolished the work of the person who plants and the person who waters? Can any plant grow without somebody to plant it and somebody to water it? Also the work of those is not sufficient, but there should be a power of increasing, which is from God. The matter needs cooperation of all these factors: the power of increasing, the planting, and the watering. The power of increase is from God, while the planting and watering are from man. The same happens with respect to the salvation and grace fro man. Indeed the will and deeds of man are not sufficient because the matter depends on God's mercy. However, does not mean that we delete the value of these deeds and this will, for without them God's mercy will not be given, exactly as without planting and watering the increase will not occur. So, nothing in the verse justifies the misunderstanding of the act of the divine grace, by which some deny the value of the human factor and emphasize only the divine factor.
Verses that belong to this explanation: 14-16
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God was telling Moses that it was not his to know who was deserving of God’s love towards man; rather, Moses was to leave that up to God. If that was true for him, how much more is it true for us! Homilies on Romans
God was merciful to us in the first place in that he called us while we were still sinners … and he continues to have mercy on us now that we believe. How does God have mercy a second time? He gives his Holy Spirit to the man who believes and asks for him. And having given the Spirit God will then have compassion on those to whom he has already shown compassion. That is to say, he will make the believer compassionate so that he may do good works through love. Let no one take the credit for acting compassionately, since it was by the Holy Spirit that God gave him this love, without which no one can be compassionate. God did not elect those who had done good works, but those who believed, so that he might enable them to do good works. It is our part to believe and to will and his part to give to those who believe and will the ability to do good works through the Holy Spirit, by whom the love of God is poured out in our hearts in order to make us compassionate.
This means that God will have mercy on those whom he knows will be converted and remain with him…. He will show mercy to those who, after they have sinned, return to him with a right heart. It is God’s to give or to not give. He calls the ones whom he knows will obey and does not call those whom he knows will not obey. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:16 So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
The conclusion, therefore, is that the final destiny of individuals or nations is not subject to the power of their will or the strength of their efforts, but to the grace of God.
When Paul says that it "does not depend on human will," he does not mean that a person's will is not involved in their salvation. The invitation is a clear appeal to a person's will, as shown in [Rev 22:17]: "Whoever desires, let him take the water of life freely." Jesus exposed the unbelieving Jews by pointing out that they were not willing to come to Him [John 5:40]. When Paul says "or exertion," he does not deny that we must strive to enter through the narrow gate [Luke 13:24]. A certain level of spiritual earnestness and readiness is necessary. But the will and effort of a person are not the determining factors: Salvation comes from the Lord.
Morgan says:
No willingness on our part and no running of our own can achieve the salvation we need. Neither can they enable us to enter into the blessings held for us. ... On our own, we do not have the will to be saved, nor do we strive for it. Every human salvation begins with God. [1]
Footnote [1] G. Campbell Morgan, Searchlights from the Word, S. 335-336.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 14]. From the examples of the last section, it is clear that God works according to election. This immediately brings opposition. You can feel this opposition rise inside yourself, saying: ‘This is not fair. God is not acting righteously when He deals with man in that way.’ We think or say this because our thoughts are centered on man rather than on God. Paul leaves no room for this thought. He writes: “May it never be!”
Paul then cites two more examples from the Old Testament to clarify the reason for saying: “May it never be!” These examples show that God acts according to His own will, also called God’s sovereign will. He is the only One Who can act according to His own pleasure without having to give an account to anyone.
This doesn’t mean God acts without a purpose. He is not a tyrant who makes and executes decisions without restraint. God can always defend everything He does before anyone. But if we think we can judge God, we assume an attitude that is not appropriate for us. As a result of this attitude, we’re not able to understand God’s actions. We must start by acknowledging that He is God and has the right to do whatever He deems necessary. Then we will have to acknowledge that we’re only tiny human beings, creatures completely dependent on our Creator.
[Verse 15]. God said to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Was this another instance of the unrighteousness and arbitrariness of God? Well, if you try to find out why God said this and what the occasion was, you might change your mind. So, what was the situation?
While Moses was with God on the mountain, the people made a golden calf and then worshiped it. This was sheer idolatry and practiced by the whole people! The result was that God had to judge all the people. But because of the intercession of Moses, there was mercy and compassion. God is so merciful and compassionate that He didn’t wipe out all the people, but had mercy and compassion on some of them.
[Verse 16]. This history makes it clear that the main point is not what man does and works, “it [does] not [depend] on the man who wills or the man who runs”, but that “God … had mercy”.
[Verse 17-18]. After the example of God’s mercy comes another example regarding the judgment of God. [Verse 17] starts: “For the Scripture says to Pharaoh.” When you look this quotation up in Exodus 9, you see it is God Himself Who said this to Pharaoh [Exod 9:16]. So if here in Romans 9 we find that “the Scripture” says it, this means God and the Scripture are in absolute harmony. This strongly emphasizes the importance of knowing what the Bible says. Then you will learn to know God and to be guarded from going astray. Pharaoh was raised up by God with a twofold purpose. God wanted to show His power in him, and to declare His own name to all the earth. Pharaoh could be used to this end by God.
But don’t think that Pharaoh was a will-less instrument! Pharaoh remained fully responsible to God for his attitude and actions. Thus, it was only after Pharaoh had hardened his heart several times that God hardened his heart. Only then did God use him as an example of the judgment He would bring over people who continue to resist Him. God has mercy on whomever He wills (as with some of Israel when all of Israel were under judgment) and He hardens whomever He wills (like Pharaoh who was likewise under judgment).
Maybe you are still wondering about the phrase: ”I have raised you up.” Does this mean God had him born for this purpose? No! ‘To raise up’ here means that God led Pharaoh’s life in such a way that Pharaoh would show by his actions what was in his heart toward God. Those actions clearly were a history of rebellion against God, and it became clear there was no desire to listen to the warnings God sent in the different plagues that hit the country. In the next section I will say more about this.
Verses that belong to this explanation: 14-18
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If God's election was mainly based on God's call to man, can we say that God was unrighteous or unfair towards Esau? Forbid the thought! Let it never occur to our minds. The Book of Deuteronomy say concerning God's justice, "He is the Rock, His work is perfect; for all His ways are justice, a God of truth and without injustice; righteous and upright is He." [Deut 32:4] And the Book of Ezekiel, speaking about God's justice, says, "When the righteous turns from his righteousness and commits iniquity, he shall die because of it. But when the wicked turns from his wickedness and does what is lawful and right, he shall live because of it. Yet you say, 'The way of the Lord is not fair.' O house of Israel, I will judge every one of you according to his own ways.'" [Ezek 33:18-20]
We should be aware that this way of God's dealing regarding Jacob and Esau is the same which He follows with His people. God deals with His people as He wills, "I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion." So, if we inquire whether God dealt unfairly towards Esau, shall we also inquire whether God dealt unfairly towards His people?
Furthermore, if God appears to act according to His own will, we should be aware that God is not only mighty, doing whatever He wills, but He has other attributes in the light of which He acts towards mankind. Can we imagine that God is biased and this makes Him have compassion on Jacob more then on Esau as if He is not fair in dealing with mankind?! And if God says that He has compassion on some, is it possible that He has compassion on those who do not deserve it and does not have compassion on those who deserve it?!
We should understand God's election, not only as an authority on the side of the divine factor, without considering the human factor, for God builds His judgment on people on their acts and deeds. Therefore when the apostle says, "So then it is not of him who wills, nor of him who runs, but of God who shows mercy," it does not mean the God does not take into consideration the human will or deeds. This reminds us of the words which the apostles said when speaking about the minister and ministry, for he says in his First Epistle to the Corinthians, "So then neither he who plants is anything, nor he who waters, but God who gives the increase." [1Cor 3:7] Shall we understand from this verse that God abolished the work of the person who plants and the person who waters? Can any plant grow without somebody to plant it and somebody to water it? Also the work of those is not sufficient, but there should be a power of increasing, which is from God. The matter needs cooperation of all these factors: the power of increasing, the planting, and the watering. The power of increase is from God, while the planting and watering are from man. The same happens with respect to the salvation and grace fro man. Indeed the will and deeds of man are not sufficient because the matter depends on God's mercy. However, does not mean that we delete the value of these deeds and this will, for without them God's mercy will not be given, exactly as without planting and watering the increase will not occur. So, nothing in the verse justifies the misunderstanding of the act of the divine grace, by which some deny the value of the human factor and emphasize only the divine factor.
Verses that belong to this explanation: 14-16
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It is clear from this passage that the willing and running are ours, but the fulfillment of our willing and running belongs to the mercy of God. So it is that free will is preserved as far as our willing and running is concerned and that everything depends on the power of God as far as the fulfillment of our willing and running is concerned.
Paul does not take away the freedom of the will but says that our will is not sufficient unless God helps us, making us compassionate so that we might do good works by the gift of the Holy Spirit…. We cannot will unless we are called, and when we will after our calling neither our will nor our striving is enough unless God gives strength to our striving and leads us where he calls. It is therefore clear that it is not by willing nor by striving but by the mercy of God that we do good works, even though our will (which by itself can do nothing) is also present.
When Saul asked forgiveness for his sin he did not receive it, but David, when he confessed his sin, did receive forgiveness. However, it cannot be said on this basis that God judged unjustly by granting forgiveness to the one and withholding it from the other. For the one who looks on the heart knows in what spirit the penitent is making his request and whether it deserves to be heard. And although it is dangerous to try to figure out God’s judgment, yet in the case of unbelievers, who reap the reward of their own minds, it cannot be said that God’s judgment is unjust. Look at the stories of Saul and David and ask yourself what happened to them after God’s judgment. Did Saul do what was right after he was refused mercy? Did he prove that God’s judgment was unjust? Did David after receiving mercy turn his back on God? Or did he remain in him from whom he received mercy? Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:17 For 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.
God's sovereignty is demonstrated not only in showing grace to some but also in hardening others. Pharaoh is cited as an example here.
Nowhere is it suggested that the Egyptian monarch was destined for his fate from birth. What happened was that as an adult, he proved to be evil, cruel, and particularly stubborn. Instead of obeying God's urgent warnings, he hardened his heart. God could have destroyed him immediately, but He did not. Instead, God kept him alive to show His power through him and to make the Lord's name known worldwide.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 14]. From the examples of the last section, it is clear that God works according to election. This immediately brings opposition. You can feel this opposition rise inside yourself, saying: ‘This is not fair. God is not acting righteously when He deals with man in that way.’ We think or say this because our thoughts are centered on man rather than on God. Paul leaves no room for this thought. He writes: “May it never be!”
Paul then cites two more examples from the Old Testament to clarify the reason for saying: “May it never be!” These examples show that God acts according to His own will, also called God’s sovereign will. He is the only One Who can act according to His own pleasure without having to give an account to anyone.
This doesn’t mean God acts without a purpose. He is not a tyrant who makes and executes decisions without restraint. God can always defend everything He does before anyone. But if we think we can judge God, we assume an attitude that is not appropriate for us. As a result of this attitude, we’re not able to understand God’s actions. We must start by acknowledging that He is God and has the right to do whatever He deems necessary. Then we will have to acknowledge that we’re only tiny human beings, creatures completely dependent on our Creator.
[Verse 15]. God said to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Was this another instance of the unrighteousness and arbitrariness of God? Well, if you try to find out why God said this and what the occasion was, you might change your mind. So, what was the situation?
While Moses was with God on the mountain, the people made a golden calf and then worshiped it. This was sheer idolatry and practiced by the whole people! The result was that God had to judge all the people. But because of the intercession of Moses, there was mercy and compassion. God is so merciful and compassionate that He didn’t wipe out all the people, but had mercy and compassion on some of them.
[Verse 16]. This history makes it clear that the main point is not what man does and works, “it [does] not [depend] on the man who wills or the man who runs”, but that “God … had mercy”.
[Verse 17-18]. After the example of God’s mercy comes another example regarding the judgment of God. [Verse 17] starts: “For the Scripture says to Pharaoh.” When you look this quotation up in Exodus 9, you see it is God Himself Who said this to Pharaoh [Exod 9:16]. So if here in Romans 9 we find that “the Scripture” says it, this means God and the Scripture are in absolute harmony. This strongly emphasizes the importance of knowing what the Bible says. Then you will learn to know God and to be guarded from going astray. Pharaoh was raised up by God with a twofold purpose. God wanted to show His power in him, and to declare His own name to all the earth. Pharaoh could be used to this end by God.
But don’t think that Pharaoh was a will-less instrument! Pharaoh remained fully responsible to God for his attitude and actions. Thus, it was only after Pharaoh had hardened his heart several times that God hardened his heart. Only then did God use him as an example of the judgment He would bring over people who continue to resist Him. God has mercy on whomever He wills (as with some of Israel when all of Israel were under judgment) and He hardens whomever He wills (like Pharaoh who was likewise under judgment).
Maybe you are still wondering about the phrase: ”I have raised you up.” Does this mean God had him born for this purpose? No! ‘To raise up’ here means that God led Pharaoh’s life in such a way that Pharaoh would show by his actions what was in his heart toward God. Those actions clearly were a history of rebellion against God, and it became clear there was no desire to listen to the warnings God sent in the different plagues that hit the country. In the next section I will say more about this.
Verses that belong to this explanation: 14-18
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
These words mean that God chose Pharaoh and made him king, so that He might show His power through him, and that His name might be declared in all the earth. So, the election of Pharaoh was by a divine dispensation.
However, this does not mean that God's will was to harden Pharaoh's heart so that His power might be shown in him, but the disobedience of Pharaoh was due to Pharaoh himself not to God. We should be sure that God's will is based mainly on His foreknowledge and His justice. Yet this does not mean that God has compassion on those who do not deserve compassion or harden those who do not have this tendency. The apostle here takes it as a natural matter that God's attributes, including justice, righteousness, and goodness, etc., makes it unreasonable that we ascribe to God any injustice or arbitrary judgment not based on justice.
Therefore to easily understand right the election issue according to Paul the apostle we should go into the motives beyond the words used by the apostle which seem as if he disregards totally the human factor and ascribes the whole matter to God's will.
The Jews denied for God to include the Gentiles in salvation, for in their view, those were not of God's people. The Jews protested against God and opposed His acts, as if they wanted to limit His authority and kingdom! This attitude on the side of the Jews rob God of His absolute authority and power to act according to His own will. So the main issue which Paul the apostle discussed here was: God's power, and whether it is absolute or relative. The Jews denied His absolute power, because they refused including the Gentiles in His people. So what had the apostle to do towards these objections?! Was he to speak about God, limiting His authority, His power, and His acts towards mankind?!
Suppose you want to speak about God and His attributes, would you ascribe to Him a relative attribute, which is not absolute? Shall you not say that God is Almighty, and nothing can limit His authority and might? Undoubtedly we ascribe to God absolute attribute. This is what the apostle Paul did when he wanted to defend God's absolute attributes which accept no limits or boundaries. So he spoke about God who has mercy upon whom He has mercy, and have compassion upon whom He has compassion. Furthermore, when we say that God is Almighty or Omnipotent, this does not mean that His power or might can be distorted by any injustice or oppression. This is because His absolute might and power are linked with His absolute righteousness, justice, and holiness. His attributes do not conflict with each other. This is what the apostle Paul wanted to emphasize when speaking about God. in view of the falsehood which the Jews held, the apostle had to emphasize to them God's unlimited and absolute power. He is free to have mercy or to show hardness, for nothing curbs His will. On the other side, the apostle also does not disregard man's will and deeds, but he means that when we speak about God we cannot but ascribe to Him the full and absolute power and authority. If we add to these His justice and goodness, we will see that in spite of God's absolute power, He establishes His relationship with man on justice and goodness. God cannot disregard the effort or struggling of man, however, He cannot give blessings to someone who does not deserve them, nor holds His grace from someone who deserves it, merely to practice His absolute authority.
Verses that belong to this explanation: 17-18
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God endured Pharaoh for long time in the hope that he might repent, but even when he did not do so God was patient with him in order to display his own goodness and power, even if Pharaoh gained nothing from it.
We read in Exodus [:] that Pharaoh’s heart was hardened, so that he was not moved even by clear signs. Therefore, because Pharaoh did not obey the commands of God he was punished. No one can say that this hardness of heart came upon Pharaoh undeservedly; it came by the judgment of God who was giving him just punishment for his unbelief. Nor should it be thought that Pharaoh did not obey because he could not, on the ground that his heart had already been hardened. On the contrary, Pharaoh had deserved his hardness of heart by his earlier unbelief. For in those whom God has chosen it is not works but faith which is the beginning of merit, so that they might do good works by the gift of God. And in those whom he condemns unbelief and unfaithfulness are the beginning of punishment, so that by that very punishment they are permitted to do what is evil. on Romans Second, there are those who say that Pharaoh was hardened by God’s patience, for after a plague from God was over Pharaoh became harder, and although God knew that Pharaoh had not repented he nevertheless wanted to show his forbearance even toward him. Pelagius’s Commentary on Romans.
This Pharaoh (this was a royal title among the Egyptians and not a personal name, just as the rulers of Rome are called Caesars), was guilty of a great many crimes and unfit to live. He would never repent or in any way earn the right to live with God. But if anyone thought that God had made a mistake or that he was unable to take revenge on Pharaoh, let him listen to what God says…. Pharaoh was used by God in order that many signs and plagues might be revealed through him. Even though he was really dead, he appeared to be alive for a short while so that all those who were without God might be frightened by the punishment and the torments which they saw being inflicted on him and confess the one true God, by whom this revenge was being wreaked. In the same way the ancient physicians used to open up the bodies of people who deserved to die, while they were still alive, in order to find out what the causes of their disease might be and thus by punishing the dying bring saving health to the living. Commentary on Paul’s Epistles.
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Romans 9:18 Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth.
Pharaoh repeatedly hardened his heart, and then God additionally hardened Pharaoh's heart as an act of judgment. The same sun that melts ice hardens clay. The same sun that bleaches clothes tans the skin. The same God who shows grace to those with a broken heart hardens the unrepentant. Those who reject grace deny grace.
God has the right to "have mercy on whom He will" and to "harden whom He will." But because He is God, He never acts unjustly.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 14]. From the examples of the last section, it is clear that God works according to election. This immediately brings opposition. You can feel this opposition rise inside yourself, saying: ‘This is not fair. God is not acting righteously when He deals with man in that way.’ We think or say this because our thoughts are centered on man rather than on God. Paul leaves no room for this thought. He writes: “May it never be!”
Paul then cites two more examples from the Old Testament to clarify the reason for saying: “May it never be!” These examples show that God acts according to His own will, also called God’s sovereign will. He is the only One Who can act according to His own pleasure without having to give an account to anyone.
This doesn’t mean God acts without a purpose. He is not a tyrant who makes and executes decisions without restraint. God can always defend everything He does before anyone. But if we think we can judge God, we assume an attitude that is not appropriate for us. As a result of this attitude, we’re not able to understand God’s actions. We must start by acknowledging that He is God and has the right to do whatever He deems necessary. Then we will have to acknowledge that we’re only tiny human beings, creatures completely dependent on our Creator.
[Verse 15]. God said to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” Was this another instance of the unrighteousness and arbitrariness of God? Well, if you try to find out why God said this and what the occasion was, you might change your mind. So, what was the situation?
While Moses was with God on the mountain, the people made a golden calf and then worshiped it. This was sheer idolatry and practiced by the whole people! The result was that God had to judge all the people. But because of the intercession of Moses, there was mercy and compassion. God is so merciful and compassionate that He didn’t wipe out all the people, but had mercy and compassion on some of them.
[Verse 16]. This history makes it clear that the main point is not what man does and works, “it [does] not [depend] on the man who wills or the man who runs”, but that “God … had mercy”.
[Verse 17-18]. After the example of God’s mercy comes another example regarding the judgment of God. [Verse 17] starts: “For the Scripture says to Pharaoh.” When you look this quotation up in Exodus 9, you see it is God Himself Who said this to Pharaoh [Exod 9:16]. So if here in Romans 9 we find that “the Scripture” says it, this means God and the Scripture are in absolute harmony. This strongly emphasizes the importance of knowing what the Bible says. Then you will learn to know God and to be guarded from going astray. Pharaoh was raised up by God with a twofold purpose. God wanted to show His power in him, and to declare His own name to all the earth. Pharaoh could be used to this end by God.
But don’t think that Pharaoh was a will-less instrument! Pharaoh remained fully responsible to God for his attitude and actions. Thus, it was only after Pharaoh had hardened his heart several times that God hardened his heart. Only then did God use him as an example of the judgment He would bring over people who continue to resist Him. God has mercy on whomever He wills (as with some of Israel when all of Israel were under judgment) and He hardens whomever He wills (like Pharaoh who was likewise under judgment).
Maybe you are still wondering about the phrase: ”I have raised you up.” Does this mean God had him born for this purpose? No! ‘To raise up’ here means that God led Pharaoh’s life in such a way that Pharaoh would show by his actions what was in his heart toward God. Those actions clearly were a history of rebellion against God, and it became clear there was no desire to listen to the warnings God sent in the different plagues that hit the country. In the next section I will say more about this.
Verses that belong to this explanation: 14-18
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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
These words mean that God chose Pharaoh and made him king, so that He might show His power through him, and that His name might be declared in all the earth. So, the election of Pharaoh was by a divine dispensation.
However, this does not mean that God's will was to harden Pharaoh's heart so that His power might be shown in him, but the disobedience of Pharaoh was due to Pharaoh himself not to God. We should be sure that God's will is based mainly on His foreknowledge and His justice. Yet this does not mean that God has compassion on those who do not deserve compassion or harden those who do not have this tendency. The apostle here takes it as a natural matter that God's attributes, including justice, righteousness, and goodness, etc., makes it unreasonable that we ascribe to God any injustice or arbitrary judgment not based on justice.
Therefore to easily understand right the election issue according to Paul the apostle we should go into the motives beyond the words used by the apostle which seem as if he disregards totally the human factor and ascribes the whole matter to God's will.
The Jews denied for God to include the Gentiles in salvation, for in their view, those were not of God's people. The Jews protested against God and opposed His acts, as if they wanted to limit His authority and kingdom! This attitude on the side of the Jews rob God of His absolute authority and power to act according to His own will. So the main issue which Paul the apostle discussed here was: God's power, and whether it is absolute or relative. The Jews denied His absolute power, because they refused including the Gentiles in His people. So what had the apostle to do towards these objections?! Was he to speak about God, limiting His authority, His power, and His acts towards mankind?!
Suppose you want to speak about God and His attributes, would you ascribe to Him a relative attribute, which is not absolute? Shall you not say that God is Almighty, and nothing can limit His authority and might? Undoubtedly we ascribe to God absolute attribute. This is what the apostle Paul did when he wanted to defend God's absolute attributes which accept no limits or boundaries. So he spoke about God who has mercy upon whom He has mercy, and have compassion upon whom He has compassion. Furthermore, when we say that God is Almighty or Omnipotent, this does not mean that His power or might can be distorted by any injustice or oppression. This is because His absolute might and power are linked with His absolute righteousness, justice, and holiness. His attributes do not conflict with each other. This is what the apostle Paul wanted to emphasize when speaking about God. in view of the falsehood which the Jews held, the apostle had to emphasize to them God's unlimited and absolute power. He is free to have mercy or to show hardness, for nothing curbs His will. On the other side, the apostle also does not disregard man's will and deeds, but he means that when we speak about God we cannot but ascribe to Him the full and absolute power and authority. If we add to these His justice and goodness, we will see that in spite of God's absolute power, He establishes His relationship with man on justice and goodness. God cannot disregard the effort or struggling of man, however, He cannot give blessings to someone who does not deserve them, nor holds His grace from someone who deserves it, merely to practice His absolute authority.
Verses that belong to this explanation: 17-18
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
You must believe that the man whom God permits to go astray and to become hardened has deserved this evil, while in the case of the man upon whom he has mercy, you must acknowledge with an unswerving faith that this is a case of the grace of God, who is rendering not evil for evil but good for evil.
Why does the Father not teach all people in order that they might come to Christ, unless it is that all those whom he teaches, he teaches because of mercy, but those whom he does not teach, he does not teach because of judgment? Predestination of the Saints
He enables the one on whom he has mercy to do good, and he leaves the one whom he hardens to do evil. But that mercy is the result of the prior merit of faith, and that hardening is the fruit of prior unbelief, so that we do good deeds by the gift of God and evil deeds because of his punishment. Yet in either case free will is not taken away from man, whether it is to believe in God, so that mercy on us might follow, or to disbelieve in him, so that punishment on us might be the result.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
When Paul insists on God's right to act according to His will, it raises an objection: if this is so, then God cannot "find fault" with anyone because no one has ever successfully "resisted His will." To the questioner, man appears to be a helpless pawn on God's chessboard. Nothing he says or does can change his fate.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 19]. Do you know what so often hinders us? Our human logic, our natural and darkened mind. We reason within ourselves saying: ‘Out of all human beings, God has elected a certain number to bless them. All others would not be blessed, so therefore they have been appointed by God to be lost. Who could resist His will? Isn’t everything fixed at our birth? Can anyone change this in any way?’
This kind of reasoning shows we are judging God. But the first thing we must keep in mind is that God is sovereign in all He does. He determines everything without having to answer to man. God judges and condemns man, not the other way around. The competence to judge is with God alone.
[Verse 20-21]. Paul wants to bring home to us the idea that God has the power to do all things without anyone having a right to say anything about it. God possesses absolute power and the absolute right to execute His will. What right do we have to call God to account by asking why He made us this way and not different? God’s sovereignty is compared with a potter’s sovereignty. A potter clearly has the power to make either an ugly vessel or a beautiful one out of the same lump of clay. Once more God’s sovereignty is stressed here, which doesn’t mean God acted in a similar way.
[Verse 22-23]. The way God acts is demonstrated by Paul in the following verses. To understand this, you must compare [Verse 22] and [Verse 23]. You see two kinds of vessels here, vessels of wrath [Verse 22] and vessels of mercy [Verse 23]. Notice the way these vessels are spoken of.
Of the vessels of wrath the following is said:
1. God wanted to show His wrath and to make His power known;
2. He has endured them with much longsuffering;
3. They were prepared for destruction.
The greatest difficulty is given by the last point. Who prepared these vessels for destruction? Did God do that? If you say this, you declare God to be a maker of evil as if He really urges man to do deeds that will bring destruction upon himself. But it is God’s longsuffering we are reading about here. What sense would it make to speak about God’s longsuffering if He was preparing these vessels for destruction? 2 Peter 3 tells us it is because of God’s longsuffering that the judgment has not yet come [2Pet 3:9].
No, these vessels prepare themselves for destruction. You understand that “vessels” refer to people (see e.g. [Acts 9:15]). As you have seen in [Verse 17], Pharaoh is an example of such a vessel preparing himself for destruction.
Then of the vessels of mercy, the following is said:
1. God wanted to make known the riches of His glory on them and
2. God had prepared them beforehand for glory.
Here the big difference between the vessels of wrath and mercy becomes clear. God, not the vessels themselves, has prepared them for glory. And God has done this beforehand. He has not made it dependent on their behavior in this life.
So in these two vessels the following is presented – on the one hand man’s responsibility and on the other hand the counsels, the plans and the purposes of God.
You will find these two truths throughout the Bible. We as human beings are not able to connect them. Only God can do that. They have been compared to two rails of a railroad track that always run parallel. If you look far away, it seems as if the two meet. In a similar way, the lines of man’s responsibility and God’s counsels run parallel through the Bible.
At the cross, you see the two lines meet, as it were. In Acts 2 you can read about this [Acts 2:22-23]. It says the Lord Jesus was:
1. given up by the counsel and foreknowledge of God (God wanted it to be that way) and
2. crucified and slain by the Jews, by the hands of lawless men (that is what man did, for which he is responsible).
Apart from God, who can connect these two sides of the cross?
Don’t try to comprehend the incomprehensible. This comprehension has not been given to us human beings. Thank Him that you can see both sides of the truth. It is important for you to gain insight into your responsibilities as a creature in regard to God. In your practical life you will take this into account, and the new insights into His counsels and plans will not fail to have their effects in your life. In this way, your life will be a rich life. The things God asks from you may be difficult, but if you see what His plans and purposes are, it will motivate you to honor Him in your life.
Verses that belong to this explanation: 19-23
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?22[What] 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,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul imagines that the reader of his epistle or hearer of his teaching would raise this objection: if God hardens whoever He wants, why then will He judge the hardhearted, for who of mankind can resist His will? Again if God has hardened Pharaoh's heart, there is no reason then to judge and condemn him, for Pharaoh was not able to resist His will!
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Paul does everything he can to embarrass the questioner. He does not answer him right away either, but prefers to shut him up with a further question…. This is what a good teacher does. He does not follow his pupils’ fancy everywhere but leads them to his own mind and pulls up the thorns, and then puts the seed in and does not immediately answer all the questions put to him.
Having given his conclusion [in the last verse] Paul plays devil’s advocate by asking a rhetorical question…. He responds to this question in a sensible way so that we might understand that the basic rewards of faith and of unbelief are made plain only to spiritual people and not to those who live according to the earthly man. Likewise with the way God in his foreknowledge elects those who will believe and condemns unbelievers. He neither elects the ones because of their works nor condemns the others because of theirs, but he grants to the faith of the ones the ability to do good works and hardens the unbelief of the others by deserting them, so that they do evil. This understanding, as I have said, is given only to spiritual people and is very different from the wisdom of the flesh. Thus Paul counters his inquirer so that he may understand that he first must put away the man of clay in order to be worthy to investigate these things by the Spirit.
Paul teaches us first that nobody can resist God’s will because he is more powerful than anyone else. Next he teaches us that God is the Father of all and therefore does not want anyone to suffer evil. What God has made he wants to remain unharmed. Commentary on Paul’s Epistles.
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Romans 9:20 Nay 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?
First, the Apostle rebukes the audacity of creatures who dare to criticize their Creator. The limited human, full of sins, ignorance, and weakness, is in no position to question God or the wisdom and justice of His actions.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 19]. Do you know what so often hinders us? Our human logic, our natural and darkened mind. We reason within ourselves saying: ‘Out of all human beings, God has elected a certain number to bless them. All others would not be blessed, so therefore they have been appointed by God to be lost. Who could resist His will? Isn’t everything fixed at our birth? Can anyone change this in any way?’
This kind of reasoning shows we are judging God. But the first thing we must keep in mind is that God is sovereign in all He does. He determines everything without having to answer to man. God judges and condemns man, not the other way around. The competence to judge is with God alone.
[Verse 20-21]. Paul wants to bring home to us the idea that God has the power to do all things without anyone having a right to say anything about it. God possesses absolute power and the absolute right to execute His will. What right do we have to call God to account by asking why He made us this way and not different? God’s sovereignty is compared with a potter’s sovereignty. A potter clearly has the power to make either an ugly vessel or a beautiful one out of the same lump of clay. Once more God’s sovereignty is stressed here, which doesn’t mean God acted in a similar way.
[Verse 22-23]. The way God acts is demonstrated by Paul in the following verses. To understand this, you must compare [Verse 22] and [Verse 23]. You see two kinds of vessels here, vessels of wrath [Verse 22] and vessels of mercy [Verse 23]. Notice the way these vessels are spoken of.
Of the vessels of wrath the following is said:
1. God wanted to show His wrath and to make His power known;
2. He has endured them with much longsuffering;
3. They were prepared for destruction.
The greatest difficulty is given by the last point. Who prepared these vessels for destruction? Did God do that? If you say this, you declare God to be a maker of evil as if He really urges man to do deeds that will bring destruction upon himself. But it is God’s longsuffering we are reading about here. What sense would it make to speak about God’s longsuffering if He was preparing these vessels for destruction? 2 Peter 3 tells us it is because of God’s longsuffering that the judgment has not yet come [2Pet 3:9].
No, these vessels prepare themselves for destruction. You understand that “vessels” refer to people (see e.g. [Acts 9:15]). As you have seen in [Verse 17], Pharaoh is an example of such a vessel preparing himself for destruction.
Then of the vessels of mercy, the following is said:
1. God wanted to make known the riches of His glory on them and
2. God had prepared them beforehand for glory.
Here the big difference between the vessels of wrath and mercy becomes clear. God, not the vessels themselves, has prepared them for glory. And God has done this beforehand. He has not made it dependent on their behavior in this life.
So in these two vessels the following is presented – on the one hand man’s responsibility and on the other hand the counsels, the plans and the purposes of God.
You will find these two truths throughout the Bible. We as human beings are not able to connect them. Only God can do that. They have been compared to two rails of a railroad track that always run parallel. If you look far away, it seems as if the two meet. In a similar way, the lines of man’s responsibility and God’s counsels run parallel through the Bible.
At the cross, you see the two lines meet, as it were. In Acts 2 you can read about this [Acts 2:22-23]. It says the Lord Jesus was:
1. given up by the counsel and foreknowledge of God (God wanted it to be that way) and
2. crucified and slain by the Jews, by the hands of lawless men (that is what man did, for which he is responsible).
Apart from God, who can connect these two sides of the cross?
Don’t try to comprehend the incomprehensible. This comprehension has not been given to us human beings. Thank Him that you can see both sides of the truth. It is important for you to gain insight into your responsibilities as a creature in regard to God. In your practical life you will take this into account, and the new insights into His counsels and plans will not fail to have their effects in your life. In this way, your life will be a rich life. The things God asks from you may be difficult, but if you see what His plans and purposes are, it will motivate you to honor Him in your life.
Verses that belong to this explanation: 19-23
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?22[What] 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,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul denies for man to protest against God's will, asserting that nobody has the right to resist God's will or object to it. The creation cannot say to its Creator: why did You make me for this purpose not for another, or why did You make me in this form not in another? The apostle Paul says in his Second Epistle to Timothy in this context, "But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor." [2Tim 2:20]
The Lord says on the mouth of Isaiah the prophet, "Surely you have things turned around! Shall the potter be esteemed as the clay; for shall the thing made say of him who made it, 'He did not make me'? Or shall the thing formed say of him who formed it, 'He has no understanding'?" [Isa 29:16] "Woe to him who strives with his Maker! Let the potsherd strive with the potsherds of the earth! Shall the clay say to him who forms it, 'What are you making?' Or shall your handiwork say, 'He has no hands'? Woe to him who says to his father, 'What are you begetting?' Or to the woman, 'What have you brought forth?'" "That they may know from the rising of the sun to its setting that there is none besides Me. I am the Lord, and there is no other; I form the light and create darkness, I make peace and create calamity; I, the Lord, do all these things.'" In all these verses the emphasis is laid on God's full and absolute authority which nothing can limit it, and the created human beings cannot object to their Creator. Emphasizing this authority God ascribes to Himself that He created darkness and evil. So regarding this authority it is absolute and unconditional, nevertheless in spite of this He does not act without regard to justice and righteousness.
There is a difference between speaking about God with respect to His divine authority, and speaking about Him with respect to His acts towards mankind. With respect to His divine authority He is not bound by anything, and with respect to His acts towards mankind He rewards every one according to his deeds, as the apostle says.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
In the same way the potter, too, has it in his power, by tempering the blast of his fire, to modify his clayey material into a stiffer one, and to mould one form after another more beautiful than the original substance, and now possessing both a kind and name of its own. For although the Scripture says, "Shall the clay say to the potter? "
Author: Tertullian of Carthage Rank: Author AD: 220
Paul says this in order not to do away with free will but rather to show to what extent we ought to obey God. We should be as little inclined to call God to account as a piece of clay is. We ought to abstain not only from complaining or questioning but from even speaking or thinking about it at all, and instead we should become like that lifeless matter which follows the potter’s hands and lets itself be shaped in whatever way the potter wills.
As long as you are just a creature, says Paul, like this lump of clay, and you have not been led to spiritual things, so that as a spiritual man you might judge all things and be judged by no one, it is right for you to hold back from this kind of inquiry and not to answer back to God. For everyone who wants to know God’s plan ought first to be received into his friendship, and this is only possible for spiritual people who already bear the image of the heavenly.
It is a great indignity and presumption for a man to answer back to God— the unjust to the just, the evil to the good, the imperfect to the perfect, the weak to the strong, the corruptible to the incorrupt, the mortal to the immortal, the servant to the Lord, the creature to the Creator! Commentary on Paul’s Epistles.
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Romans 9:21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
Then Paul uses the image of the "potter" and the "clay" to defend God's sovereignty. The "potter" goes into his workshop one day and sees a lump of formless clay on the floor. He picks up a handful, places it on the potter's wheel, and shapes it into a beautiful "vessel." Does he not have the right to do so?
The "potter" is, of course, God. The "clay" represents sinful, lost humanity. If the "potter" were to leave the people to themselves, they would all end up in hell. It would be entirely just and fair if God were to leave them to their own devices. But instead, in His sovereignty, He chooses a handful of sinners, saves them by His grace, and transforms them into the image of His Son. Does He not have the right to do so? Remember, He does not arbitrarily condemn the others to hell. They are already condemned by their own willfulness and unbelief.
God has the absolute "power" and authority to form "one vessel for honor" from one part of the clay "and another for dishonor" from another part. In a situation where everyone is undeserving, He can bestow His blessing on whom He chooses. He can also withhold His blessing from whomever He wills. "Where none have merit," writes Barnes, "the highest that can be demanded is that He treats none unjustly." [1]
Footnote [1] Albert Barnes, Barnes’ Notes on the New Testament, S. 617.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 19]. Do you know what so often hinders us? Our human logic, our natural and darkened mind. We reason within ourselves saying: ‘Out of all human beings, God has elected a certain number to bless them. All others would not be blessed, so therefore they have been appointed by God to be lost. Who could resist His will? Isn’t everything fixed at our birth? Can anyone change this in any way?’
This kind of reasoning shows we are judging God. But the first thing we must keep in mind is that God is sovereign in all He does. He determines everything without having to answer to man. God judges and condemns man, not the other way around. The competence to judge is with God alone.
[Verse 20-21]. Paul wants to bring home to us the idea that God has the power to do all things without anyone having a right to say anything about it. God possesses absolute power and the absolute right to execute His will. What right do we have to call God to account by asking why He made us this way and not different? God’s sovereignty is compared with a potter’s sovereignty. A potter clearly has the power to make either an ugly vessel or a beautiful one out of the same lump of clay. Once more God’s sovereignty is stressed here, which doesn’t mean God acted in a similar way.
[Verse 22-23]. The way God acts is demonstrated by Paul in the following verses. To understand this, you must compare [Verse 22] and [Verse 23]. You see two kinds of vessels here, vessels of wrath [Verse 22] and vessels of mercy [Verse 23]. Notice the way these vessels are spoken of.
Of the vessels of wrath the following is said:
1. God wanted to show His wrath and to make His power known;
2. He has endured them with much longsuffering;
3. They were prepared for destruction.
The greatest difficulty is given by the last point. Who prepared these vessels for destruction? Did God do that? If you say this, you declare God to be a maker of evil as if He really urges man to do deeds that will bring destruction upon himself. But it is God’s longsuffering we are reading about here. What sense would it make to speak about God’s longsuffering if He was preparing these vessels for destruction? 2 Peter 3 tells us it is because of God’s longsuffering that the judgment has not yet come [2Pet 3:9].
No, these vessels prepare themselves for destruction. You understand that “vessels” refer to people (see e.g. [Acts 9:15]). As you have seen in [Verse 17], Pharaoh is an example of such a vessel preparing himself for destruction.
Then of the vessels of mercy, the following is said:
1. God wanted to make known the riches of His glory on them and
2. God had prepared them beforehand for glory.
Here the big difference between the vessels of wrath and mercy becomes clear. God, not the vessels themselves, has prepared them for glory. And God has done this beforehand. He has not made it dependent on their behavior in this life.
So in these two vessels the following is presented – on the one hand man’s responsibility and on the other hand the counsels, the plans and the purposes of God.
You will find these two truths throughout the Bible. We as human beings are not able to connect them. Only God can do that. They have been compared to two rails of a railroad track that always run parallel. If you look far away, it seems as if the two meet. In a similar way, the lines of man’s responsibility and God’s counsels run parallel through the Bible.
At the cross, you see the two lines meet, as it were. In Acts 2 you can read about this [Acts 2:22-23]. It says the Lord Jesus was:
1. given up by the counsel and foreknowledge of God (God wanted it to be that way) and
2. crucified and slain by the Jews, by the hands of lawless men (that is what man did, for which he is responsible).
Apart from God, who can connect these two sides of the cross?
Don’t try to comprehend the incomprehensible. This comprehension has not been given to us human beings. Thank Him that you can see both sides of the truth. It is important for you to gain insight into your responsibilities as a creature in regard to God. In your practical life you will take this into account, and the new insights into His counsels and plans will not fail to have their effects in your life. In this way, your life will be a rich life. The things God asks from you may be difficult, but if you see what His plans and purposes are, it will motivate you to honor Him in your life.
Verses that belong to this explanation: 19-23
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?22[What] 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,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle compares God's power over mankind to the power of the potter over the clay. Shall we deduce from this that this comparison is meant to emphasize God's absolute power in His relationship with man without any consideration to man's deeds?!
No doubt as the potter has power to make of one lump of clay some vessels for honor and others for dishonor, so also God has the power to choose some people for eternal bliss and others for eternal perdition. But can this be taken to mean that the election is not based on the deserts of mankind and only is done according to a divine will which is not bound by any measures?
Actually the example of the potter does not lead to such a conclusion that denies completely any role of man's deeds or free will. For the potter, though has full power to make of the clay what he wants, whether vessels of honor or dishonor, no doubt the potter does not ignore the kind of the clay. In other words, the kind of the clay determines for the potter which type of vessels he has to do, in spite of his full power to form the clay as he wants.
So, if we speak about God in His dealing with man, we can say that the lump of clay represents mankind, not as created by God, but as He found them. This means that God did not create from the beginning men for perdition and others for bliss, but according to the deeds and behavior of men He foreknows their destiny. The choice between honor and dishonor is due to the man who makes of himself either a vessel of honor or a vessel of dishonor. God does not make someone prepared to be a vessel of honor, and another a vessel of dishonor, but man himself who does so.
The whole matter then concerning man's destiny is due to the man himself, what he wants to be. God's election is due to what the man chose for himself, to be a vessel of honor, or a vessel of dishonor. God's will is good, desires that all be saved and accept the knowledge of truth. God desires everybody to be a vessel of honor, for this only conforms to His good will. But if God makes of someone a vessel of dishonor, this will be according to the state of the man who is like the clay which is of no use but for dishonor. God acts with man with full consideration for their will, but man determines what he would be. This human factor or human freedom to determine their will is asserted by the apostle Paul in the words, "Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work." [2Tim 2:21]
The power of the potter is evident in that he is able to form the clay as he wants, for the clay in his hand is submissive, so also God's power over mankind. He does what He desires and they only have to submit without objection. However, in both cases, with respect to the potter and to God, the power is not blind, for when we speak about God's power we should consider His other attributes, i.e. goodness, righteousness, justice, and holiness.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God does nothing at random or by mere chance, even if you do not understand the secrets of his wisdom. You allow the potter to make different things from the same lump of clay and find no fault with him, but you do not grant the same freedom to God! … How monstrous this is. It is not on the potter that the honor or dishonor of the vessel depends but rather on those who make use of it. It is the same way with people—it all depends on their own free choice.
Do not dare to condemn God or imagine that he showed mercy on one and hardened another by accident, for it was according to the power of his foreknowledge that he gave each one his due. Nor is he guilty because he knew in advance what would happen, but rather each of those who was foreknown in this way is responsible for his own actions, whether good or evil. .
It is not possible to say on the basis of this [verse] that there are different types of human nature, nor does holy Scripture claim that some people have been made cruel or obdurate or even vessels of honor and wickedness, nor does it attribute this kind of nature to them. Rather, it should be understood to mean that some men are made like clay vessels and that we use them either for honor or for dishonor. .
If this lump of clay were of such indifferent value that it deserved nothing good any more than it deserved anything evil, there would be reason to see injustice in making of it a vessel unto dishonor. But when through the free will of the first man alone, condemnation extended to the whole lump of clay, it is undoubtedly true that if vessels are made of it unto honor, it is a question not of justice not forestalling grace, but of God’s mercy. If however, vessels are made of it unto dishonor, this is to be attributed to God’s justice, not to his injustice—a concept which can hardly exist with God! Letter
It would seem unjust that vessels of wrath should be made unto destruction if the whole lump of clay has not been condemned in Adam. The fact that men become vessels of wrath at birth is due to the penalty they deserve, but that they become vessels of mercy at their second birth is due to an undeserved grace.
Given that our nature sinned in paradise, we are now formed through a mortal begetting by the same divine providence, not according to heaven but according to earth, i. e., not according to the spirit but according to the flesh, and we have all become one mass of clay, i.e., a mass of sin.
First comes the clay which is fit only to be thrown away. We must begin with this but need not remain in it. Afterward comes what is fit for use, into which we can be gradually molded and in which, once molded, we can remain. This does not mean that everyone who is wicked will become good but that no one becomes good who was not once wicked. What is true is that the sooner a man makes a change in himself for the better, the sooner he has a right to be called what he has become.
As long as you are a potter’s vessel, you must first be broken by the iron rod of which it was said: “You will rule them with a rod of iron, and you will break them as a potter’s vessel.” Then, when the outer man is destroyed and the inner man is renewed, you will be able, rooted and grounded in love, to understand what is the length and breadth and height and depth, to know even the overwhelming knowledge of the love of God. So because from the same lump of clay God has made some vessels for noble use and others for ignoble, it is not for you, whoever you are who still lives according to this lump (that is, who are wise by the standards of earthly sense and the flesh), to dispute what God has decreed.
The substance of the clay is the same, but the will of the potter is different. Likewise God made us all of the same substance and we all became sinners, but he had mercy on one and rejected another, not without justice. The potter has only a will, but God has a will and justice to go with it. For he knows who ought to be shown mercy, as I have already said. Commentary on Paul’s Epistles.
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Romans 9:22 [What] if God, willing to shew [his] wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
Paul now depicts "God," the great potter, facing an apparent conflict of interest. On one hand, He wants to "show His wrath" and demonstrate His power by punishing sin. On the other hand, He desires to treat the "vessels of wrath, prepared for destruction," with patience. This highlights the contrast between God's righteous severity and His merciful "longsuffering." The argument is as follows: "If it would be entirely justified for God to punish sinners immediately, yet He shows great patience instead, who can then criticize Him?"
Note the wording carefully: "vessels of wrath, prepared for destruction." These "vessels of wrath" are those whose sins make them subject to God's "wrath." They are "prepared for destruction" by their own sin, disobedience, and rebellion, not by any arbitrary decree of God.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 19]. Do you know what so often hinders us? Our human logic, our natural and darkened mind. We reason within ourselves saying: ‘Out of all human beings, God has elected a certain number to bless them. All others would not be blessed, so therefore they have been appointed by God to be lost. Who could resist His will? Isn’t everything fixed at our birth? Can anyone change this in any way?’
This kind of reasoning shows we are judging God. But the first thing we must keep in mind is that God is sovereign in all He does. He determines everything without having to answer to man. God judges and condemns man, not the other way around. The competence to judge is with God alone.
[Verse 20-21]. Paul wants to bring home to us the idea that God has the power to do all things without anyone having a right to say anything about it. God possesses absolute power and the absolute right to execute His will. What right do we have to call God to account by asking why He made us this way and not different? God’s sovereignty is compared with a potter’s sovereignty. A potter clearly has the power to make either an ugly vessel or a beautiful one out of the same lump of clay. Once more God’s sovereignty is stressed here, which doesn’t mean God acted in a similar way.
[Verse 22-23]. The way God acts is demonstrated by Paul in the following verses. To understand this, you must compare [Verse 22] and [Verse 23]. You see two kinds of vessels here, vessels of wrath [Verse 22] and vessels of mercy [Verse 23]. Notice the way these vessels are spoken of.
Of the vessels of wrath the following is said:
1. God wanted to show His wrath and to make His power known;
2. He has endured them with much longsuffering;
3. They were prepared for destruction.
The greatest difficulty is given by the last point. Who prepared these vessels for destruction? Did God do that? If you say this, you declare God to be a maker of evil as if He really urges man to do deeds that will bring destruction upon himself. But it is God’s longsuffering we are reading about here. What sense would it make to speak about God’s longsuffering if He was preparing these vessels for destruction? 2 Peter 3 tells us it is because of God’s longsuffering that the judgment has not yet come [2Pet 3:9].
No, these vessels prepare themselves for destruction. You understand that “vessels” refer to people (see e.g. [Acts 9:15]). As you have seen in [Verse 17], Pharaoh is an example of such a vessel preparing himself for destruction.
Then of the vessels of mercy, the following is said:
1. God wanted to make known the riches of His glory on them and
2. God had prepared them beforehand for glory.
Here the big difference between the vessels of wrath and mercy becomes clear. God, not the vessels themselves, has prepared them for glory. And God has done this beforehand. He has not made it dependent on their behavior in this life.
So in these two vessels the following is presented – on the one hand man’s responsibility and on the other hand the counsels, the plans and the purposes of God.
You will find these two truths throughout the Bible. We as human beings are not able to connect them. Only God can do that. They have been compared to two rails of a railroad track that always run parallel. If you look far away, it seems as if the two meet. In a similar way, the lines of man’s responsibility and God’s counsels run parallel through the Bible.
At the cross, you see the two lines meet, as it were. In Acts 2 you can read about this [Acts 2:22-23]. It says the Lord Jesus was:
1. given up by the counsel and foreknowledge of God (God wanted it to be that way) and
2. crucified and slain by the Jews, by the hands of lawless men (that is what man did, for which he is responsible).
Apart from God, who can connect these two sides of the cross?
Don’t try to comprehend the incomprehensible. This comprehension has not been given to us human beings. Thank Him that you can see both sides of the truth. It is important for you to gain insight into your responsibilities as a creature in regard to God. In your practical life you will take this into account, and the new insights into His counsels and plans will not fail to have their effects in your life. In this way, your life will be a rich life. The things God asks from you may be difficult, but if you see what His plans and purposes are, it will motivate you to honor Him in your life.
Verses that belong to this explanation: 19-23
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?22[What] 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,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
God, while wanting to show His wrath and reveal His power, endured with patience and longsuffering those vessels prepared for destruction.
Notice here that God had not made these vessels to be destroyed, but He endured them. If He had made them He would not have shown His wrath against them. How then can there be any injustice or arbitrary action on the part of God?! The words "show His wrath" may refer in particular to the attitude of Pharaoh, and in general to God's attitude towards those who disobey Him; for they become object of showing His wrath as happened to Sodom and Gomorrah. This reveals how God acts with justice and love towards mankind, and that man has no right to object against any deed of God, for He does not deal arbitrarily or oppressively with anybody. He does not show wrath towards those who do not deserve wrath, and does not have mercy upon those who do not deserve mercy, merely to practice His absolute power.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Why are some people vessels of wrath and others vessels of mercy? It is by their own free choice. God, being very good, shows the same kindness to both. For it was not only to those who were saved that God showed kindness but to Pharaoh also, as far as he deserved. For both Pharaoh and God’s people had the advantage of God’s patience. And if Pharaoh was not saved it was because of his own will, since God had done as much for him as he had done for those who were saved.
Paul has sufficiently demonstrated that the hardness of heart which came to Pharaoh came as the just deserts of his earlier unbelief. Yet God patiently endured his unbelief until the time came for him to mete out his punishment. God did this in order to correct those whom he had decided to set free from error and to lead them by calling them back to reverence and godliness, offering his aid to their prayers and sighings.
This means that unbelievers are made ready for punishment by the will and longsuffering of God, which is his patience. For although he has waited a long time for them, they have not repented. He has waited a long time so that they should be without excuse, for God knew all along that they would not believe. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
Who can complain if it pleases God to "make known the riches of His glory on the" people to whom He grants "mercy"? These are the people He has "prepared beforehand for" eternal "glory." Here, the commentary by C. R. Erdman is particularly helpful:
God's sovereignty is never shown in condemning those who should be saved, but rather in the salvation of those who should have been lost. [1]
Therefore, God does not prepare vessels of wrath for destruction, but "vessels of mercy... for glory."
Footnote [1] Charles R. Erdman, The Epistle of Paul to the Romans, S. 109.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 19]. Do you know what so often hinders us? Our human logic, our natural and darkened mind. We reason within ourselves saying: ‘Out of all human beings, God has elected a certain number to bless them. All others would not be blessed, so therefore they have been appointed by God to be lost. Who could resist His will? Isn’t everything fixed at our birth? Can anyone change this in any way?’
This kind of reasoning shows we are judging God. But the first thing we must keep in mind is that God is sovereign in all He does. He determines everything without having to answer to man. God judges and condemns man, not the other way around. The competence to judge is with God alone.
[Verse 20-21]. Paul wants to bring home to us the idea that God has the power to do all things without anyone having a right to say anything about it. God possesses absolute power and the absolute right to execute His will. What right do we have to call God to account by asking why He made us this way and not different? God’s sovereignty is compared with a potter’s sovereignty. A potter clearly has the power to make either an ugly vessel or a beautiful one out of the same lump of clay. Once more God’s sovereignty is stressed here, which doesn’t mean God acted in a similar way.
[Verse 22-23]. The way God acts is demonstrated by Paul in the following verses. To understand this, you must compare [Verse 22] and [Verse 23]. You see two kinds of vessels here, vessels of wrath [Verse 22] and vessels of mercy [Verse 23]. Notice the way these vessels are spoken of.
Of the vessels of wrath the following is said:
1. God wanted to show His wrath and to make His power known;
2. He has endured them with much longsuffering;
3. They were prepared for destruction.
The greatest difficulty is given by the last point. Who prepared these vessels for destruction? Did God do that? If you say this, you declare God to be a maker of evil as if He really urges man to do deeds that will bring destruction upon himself. But it is God’s longsuffering we are reading about here. What sense would it make to speak about God’s longsuffering if He was preparing these vessels for destruction? 2 Peter 3 tells us it is because of God’s longsuffering that the judgment has not yet come [2Pet 3:9].
No, these vessels prepare themselves for destruction. You understand that “vessels” refer to people (see e.g. [Acts 9:15]). As you have seen in [Verse 17], Pharaoh is an example of such a vessel preparing himself for destruction.
Then of the vessels of mercy, the following is said:
1. God wanted to make known the riches of His glory on them and
2. God had prepared them beforehand for glory.
Here the big difference between the vessels of wrath and mercy becomes clear. God, not the vessels themselves, has prepared them for glory. And God has done this beforehand. He has not made it dependent on their behavior in this life.
So in these two vessels the following is presented – on the one hand man’s responsibility and on the other hand the counsels, the plans and the purposes of God.
You will find these two truths throughout the Bible. We as human beings are not able to connect them. Only God can do that. They have been compared to two rails of a railroad track that always run parallel. If you look far away, it seems as if the two meet. In a similar way, the lines of man’s responsibility and God’s counsels run parallel through the Bible.
At the cross, you see the two lines meet, as it were. In Acts 2 you can read about this [Acts 2:22-23]. It says the Lord Jesus was:
1. given up by the counsel and foreknowledge of God (God wanted it to be that way) and
2. crucified and slain by the Jews, by the hands of lawless men (that is what man did, for which he is responsible).
Apart from God, who can connect these two sides of the cross?
Don’t try to comprehend the incomprehensible. This comprehension has not been given to us human beings. Thank Him that you can see both sides of the truth. It is important for you to gain insight into your responsibilities as a creature in regard to God. In your practical life you will take this into account, and the new insights into His counsels and plans will not fail to have their effects in your life. In this way, your life will be a rich life. The things God asks from you may be difficult, but if you see what His plans and purposes are, it will motivate you to honor Him in your life.
Verses that belong to this explanation: 19-23
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?22[What] 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,
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
If the vessels of wrath are means of showing His wrath, the vessels of mercy are means of showing the riches of His glory. God, to show the riches of His glory and His mercy towards those who deserve this mercy, has prepared by His foreknowledge those vessels to be vessels of mercy not of wrath, "The mystery which has been hidden from ages and from generations, but now has been revealed to His saints. To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory." [Col 1:26-27] "And my God shall supply all your need according to His riches in glory by Christ Jesus." [Phil 4:19]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
The Jews reproached the Gentiles because the latter were saved by grace, and they thought that by making this accusation they would bring shame on them. But Paul sets this insinuation aside, because if this brought glory to God, how much more would it bring glory to those through whom God was glorified? Homilies on Romans
In giving to some what they did not deserve God obviously wanted his grace to be gratuitous and therefore genuinely grace, and in not giving it to all he showed what all deserved. He is good in the benefit given to certain people and just in the punishment of others but good in all things, for it is good when that which is deserved is given, and just in all things, as it is just when that which is not merited is given without injury to anyone.
It is God’s patience and longsuffering that, just as he prepares the wicked for destruction, so also he prepares the good for their reward. For the good are those who have the hope of faith. God preserves everyone knowing what the destiny of each will be. Therefore, it is a sign of his patience that those who have been rescued from evil or who persevere in good works he prepares for glory. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
Paul now shows us that the vessels of mercy are the Christians whom God has "called" from both the Jewish and the Gentile world. This lays the groundwork for much that is to follow – the setting aside of Israel except for a remnant and the calling of the "Gentiles" into a position of privilege.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
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 favor 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 honorable, 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.
Verses that belong to this explanation: 14-24
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?22[What] 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?
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
We are those who He called for glory, for we were not of the Jews only, but also from the Gentiles. God's mercy was not confined to the Jewish people, but extended to the Gentiles also.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God did not call all the Jews but only some of them. Nor did he call all the Gentiles but only some of them. From Adam has sprung one mass of sinners and godless men, in which both Jews and Gentiles belong to one lump, apart from the grace of God. If the potter out of one lump of clay makes one vessel for honor and another for dishonor, it is clear that God has made of the Jews some vessels for honor and others for dishonor, and similarly of the Gentiles. .
God has called those whom he has prepared for glory, who he knew would persevere in faith, whether they are near at hand or far away. Commentary on Paul’s Epistles.
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Romans 9:25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.
The apostle quotes two verses from Hosea to show that the calling of the Gentiles should not have been a surprise to the Jews. The first verse is [Hos 2:25]: "I will call those who were not my people, ‘My people,’ and her who was not beloved, ‘Beloved.’" However, Hosea originally applies these words to Israel, not to the Gentiles. These words pertain to a time when Israel will be restored as God's people and His beloved. But when Paul cites this verse in the book of Romans, he applies it to the calling of the Gentiles. What right does Paul have to make such a fundamental change? The answer is as follows: The Holy Spirit, who initially inspired the Word, has the authority to later reinterpret or reapply it.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
Verses that belong to this explanation: 25-29
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 Sodoma, and been made like unto Gomorrha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
See then, what Paul the apostle says conforms to what had been uttered by Hosea (v. 2: 23). God was going to call the Gentile His people, who were not His people, and call the church His beloved, whose members also were of the Gentiles, who were still far from His love. Therefore Peter the apostle says, "... who had not obtained mercy but now have obtained mercy." [1Pet 2:10]
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
And proclaim in what sense .
and Him who, by His Son Christ Jesus, has called us to the knowledge of Himself, from the worship of stones, so that those who were not a people were made a people, and she beloved who was not beloved.
And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God."
The gist of the entire argument leads to this conclusion. Paul taught that we do good by the mercy of God and that the Jews who had received the gospel should not glory in their works, thinking that they had deserved this and not wanting it to be given to the Gentiles. In Paul’s mind, the Jews should cease from such pride and understand that if we are called to faith not through our own works but by the mercy of God and if it is given to those who believe to do good, then they should not begrudge the Gentiles this mercy as if it had been given to the Jews on the ground of prior merit, which is nothing.
It is clear that this was said about the Gentiles, who once were not God’s people, but afterward, to the chagrin of the Jews, received mercy and are called God’s people. Once they were not loved, but when the Jews fell away they were adopted as children and are now loved, so that where once they were not called God’s people, now they are called children of the living God. Commentary on Paul’s Epistles.
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Romans 9:26 And 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.
The second verse is from [Hos 1:10]: "And it will be that in the place where it was said to them, 'You are not my people,' there they will be called sons of the living God." Again, in the Old Testament context, this verse does not refer to the Gentiles but describes the future restoration of Israel. However, Paul applies this verse to God's acceptance of the Gentiles as His sons. This is another example of how the Holy Spirit can apply Old Testament passages in the New Testament as He sees fit.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
Verses that belong to this explanation: 25-29
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 Sodoma, and been made like unto Gomorrha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
In the place where the Gentiles worshiped idols, and heard the words, "You are not My people," there they will be called sons of the living God (see [Hos 1:10]) due to their faith.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Even if this was said about those Jews who believed and not about the Gentiles, the argument still stands. For if those who had received so many benefits and then had become hardhearted and estranged and had lost their identity as a people were turned around, … what is there to prevent those who were originally aliens from being called and counted worthy of the same blessings if only they obey? Homilies on Romans
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Romans 9:27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:
The setting aside of Israel except for a remnant is discussed in [Rom 9:27-29]. Isaiah predicted that only a small part of the children of Israel would be saved, even if the nation itself became very large [Isa 10:22].
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
Verses that belong to this explanation: 25-29
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 Sodoma, and been made like unto Gomorrha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Although not all Israel will obtain salvation, some of them who were elected will obtain it. Prophet Isaiah says on this, "And it shall come to pass in that day that the remnant of Israel, and such as have escaped of the house of Jacob, will never again depend on him who defeated them, But will depend on the Lord, the Holy One of Israel, in truth. The remnant will return, the remnant of Jacob, to the Mighty God. For though your people, O Israel, be as the sand of the sea, a remnant of them will return." [Isa 10:20-22] As for the concept of salvation, it will be explained on the following pages.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
If by remnant …we are to understand not election of the justified to eternal life but election of those who are to be justified, that kind of election is truly hidden and cannot be known by us, who must regard all men as parts of a single lump of clay. If some claim to be able to know it, I must confess my own weakness in this matter. .
This shows that the Lord is the cornerstone, uniting both walls in himself. Hosea’s testimony is spoken of the Gentiles, but the Lord unites both Jews and Gentiles, according to what he said in the gospel about the latter: “I have other sheep that are not of this fold; I must bring them also and they will heed my voice. So there shall be one flock, one shepherd.”
Paul says this because Isaiah was crying out for those who would believe in Christ. It is these who are the true Israel…. The others have gone away from the law because they have not believed in him whom the law promised would alone be sufficient for salvation. Therefore they became apostate, because by not accepting Christ they became lawbreakers. Therefore, of that great number only those who God foreknew would believe have been saved. Commentary on Paul’s Epistles.
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Romans 9:28 For he will finish the work, and cut [it] short in righteousness: because a short work will the Lord make upon the earth.
When the Lord said, "For the Lord will carry out his sentence on the earth with speed and finality" [Isa 10:23], he was referring to the conquest of Palestine by the Babylonians and Israel's subsequent exile. The "sentence" was God's act of judgment. By quoting these words, Paul implies that what happened to Israel in the past could and would happen again in his own time.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
Verses that belong to this explanation: 25-29
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 Sodoma, and been made like unto Gomorrha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul speaks about the judgment which God had rendered based on justice, a judgment which must be executed and fulfilled on the earth. The Lord accomplishes His word fully on the earth as Isaiah the prophet spoke about the remnant of Israel who will be saved. If the Lord had not left a seed of Israel, some good elect offspring of their grandchildren, they would have become like Sodom and Gomorrah.
Verses that belong to this explanation: 28-29
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 Sodoma, and been made like unto Gomorrha.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
What this means is that salvation will come quickly, and it depends on very few words. There is no need to make a big palaver of it or get involved with the vexation of the works of the law.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
"As Isaiah had previously said" (in an earlier part of his prophecy): "If the Lord Almighty had not left us some survivors, we would have become like Sodom, we would have been like Gomorrah" [Isa 1:9].
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.
Verses that belong to this explanation: 25-29
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 Sodoma, and been made like unto Gomorrha.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The apostle Paul speaks about the judgment which God had rendered based on justice, a judgment which must be executed and fulfilled on the earth. The Lord accomplishes His word fully on the earth as Isaiah the prophet spoke about the remnant of Israel who will be saved. If the Lord had not left a seed of Israel, some good elect offspring of their grandchildren, they would have become like Sodom and Gomorrah.
Verses that belong to this explanation: 28-29
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 Sodoma, and been made like unto Gomorrha.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
This seed, which alone remains reserved for the conversion of the human race is Christ and his teaching, as he himself said: “The seed is the Word of God.” Therefore what was long ago promised to us who have been delivered from the burden of the law remains for our redemption, so that by receiving the forgiveness of sins we might not be punished by the law and perish as Sodom did. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.
"What," asks Paul, "is the conclusion for the age of the church?" The first conclusion concerns "the Gentiles, who" normally "did not pursue righteousness," but rather lawlessness. They certainly did not seek their own righteousness, yet through "faith" in the Lord Jesus Christ, they "attained righteousness." Of course, not all Gentiles were justified, but only those who believed in Christ.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favorites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.
Verses that belong to this explanation: 30-33
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle distinguishes between the end of the Jews and the end of the Gentiles. The Gentiles attained to righteousness, while the Jews did not. This means, as a consequence of all the previous words of the apostle, that God's promises did not lose their power, and that God's word is true and not lying. For the pagan people who had not sough righteousness attained it through faith. Thus God's promises were fulfilled and came true. But Israel who sought righteousness did not attain it because they did not do it in faith but by the works of the law.
The Israelites who had the law, and who wanted to be justified, or to attain righteousness, through keeping the commandments of the law, did not obtain the means leading to righteousness. And due to lack of faith in Christ, they stumbled by the stumbling block. They were like the blind who, in the lack of faith, could not recognize the basic message of Christ. So, Christ for them was the stumbling block as they called Him, for they did not establish their salvation on faith in Christ, but rather rejected Him, and deserved the punishment.
Christ has become for the Jews a stumbling block and a rock of offense as prophet Isaiah said, "Therefore thus says the Lord GOD: 'Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily. [Isa 28:16]" "He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.'" [Isa 8:14-15] Peter the apostle likewise says, "Therefore it is also contained in the Scripture, 'Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.' Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected has become the chief cornerstone, and 'A stone of stumbling and a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed." [1Pet 2:6-8] And Simeon the elder in his praise song says, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against." [Luke 2:34] And Peter the apostle says, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious." [1Pet 2:4]
Verses that belong to this explanation: 30-33
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
God is the true and lasting righteousness, if he is acknowledged. For what is more righteous that to know God the Father, from whom all things come, and Christ his Son, through whom all things come? Therefore the first part of righteousness is to acknowledge the Creator, and the next part is to keep what he commands. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
"Israel," on the other hand, which pursued the law of righteousness, never attained to the law by which it could achieve righteousness.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favorites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.
Verses that belong to this explanation: 30-33
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle distinguishes between the end of the Jews and the end of the Gentiles. The Gentiles attained to righteousness, while the Jews did not. This means, as a consequence of all the previous words of the apostle, that God's promises did not lose their power, and that God's word is true and not lying. For the pagan people who had not sough righteousness attained it through faith. Thus God's promises were fulfilled and came true. But Israel who sought righteousness did not attain it because they did not do it in faith but by the works of the law.
The Israelites who had the law, and who wanted to be justified, or to attain righteousness, through keeping the commandments of the law, did not obtain the means leading to righteousness. And due to lack of faith in Christ, they stumbled by the stumbling block. They were like the blind who, in the lack of faith, could not recognize the basic message of Christ. So, Christ for them was the stumbling block as they called Him, for they did not establish their salvation on faith in Christ, but rather rejected Him, and deserved the punishment.
Christ has become for the Jews a stumbling block and a rock of offense as prophet Isaiah said, "Therefore thus says the Lord GOD: 'Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily. [Isa 28:16]" "He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.'" [Isa 8:14-15] Peter the apostle likewise says, "Therefore it is also contained in the Scripture, 'Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.' Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected has become the chief cornerstone, and 'A stone of stumbling and a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed." [1Pet 2:6-8] And Simeon the elder in his praise song says, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against." [Luke 2:34] And Peter the apostle says, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious." [1Pet 2:4]
Verses that belong to this explanation: 30-33
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Faith is the fulfilling of the law. It is because the Gentiles have faith that they appear to fulfill the whole law. But the Jews, who out of envy did not believe in the Savior, because they claimed the righteousness which is commanded in the law, i.e., the sabbath, circumcision, etc., did not come to the law. In other words, they did not fulfill the law, and those who do not fulfill the law are guilty of it. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Romans 9:32 Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;
The reason for this is clear. Israel refused to believe that justification is obtained through faith in Christ. Instead, they continued to try to earn their own righteousness through good works. The Israelites "stumbled over the stumbling stone," which is the Lord Jesus Christ.
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favorites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.
Verses that belong to this explanation: 30-33
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle distinguishes between the end of the Jews and the end of the Gentiles. The Gentiles attained to righteousness, while the Jews did not. This means, as a consequence of all the previous words of the apostle, that God's promises did not lose their power, and that God's word is true and not lying. For the pagan people who had not sough righteousness attained it through faith. Thus God's promises were fulfilled and came true. But Israel who sought righteousness did not attain it because they did not do it in faith but by the works of the law.
The Israelites who had the law, and who wanted to be justified, or to attain righteousness, through keeping the commandments of the law, did not obtain the means leading to righteousness. And due to lack of faith in Christ, they stumbled by the stumbling block. They were like the blind who, in the lack of faith, could not recognize the basic message of Christ. So, Christ for them was the stumbling block as they called Him, for they did not establish their salvation on faith in Christ, but rather rejected Him, and deserved the punishment.
Christ has become for the Jews a stumbling block and a rock of offense as prophet Isaiah said, "Therefore thus says the Lord GOD: 'Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily. [Isa 28:16]" "He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.'" [Isa 8:14-15] Peter the apostle likewise says, "Therefore it is also contained in the Scripture, 'Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.' Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected has become the chief cornerstone, and 'A stone of stumbling and a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed." [1Pet 2:6-8] And Simeon the elder in his praise song says, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against." [Luke 2:34] And Peter the apostle says, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious." [1Pet 2:4]
Verses that belong to this explanation: 30-33
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
Of the passion itself should be figuratively set forth in predictions; and the more incredible (that mystery), the more likely to be "a stumbling-stone".
and knowing how to bear infirmity: "to wit as having been set by the Father "for a stone of offence"
Author: Tertullian of Carthage Rank: Author AD: 220
The Jews rejected faith, which as I have said is the fulfillment of the law, and instead claimed that they were justified by works, that is, by the sabbath, the new moons, circumcision and so on. They forgot that Scripture says that “the just shall live by faith.” Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Romans 9:33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.
This is exactly what the Lord predicted through Isaiah. The coming of the Messiah to Jerusalem would have two consequences. For some, he would become "a stone of stumbling and a rock of offense" [Isa 8:14]. Others would believe "in Him" and "not be put to shame," not take offense, and not be disappointed [Isa 28:16].
Author: William MacDonald Rank: Author Posted on: 2024-06-10 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
[Verse 24]. The starting point of God’s acts has been clearly demonstrated. He is God and He has the right to act as it pleases Him. God is sovereign even when showing mercy. God is not obliged to restrict His mercy to the Jews. He has the right to call people from the Gentiles or the non-Jews.
[Verse 25]. This can be seen even in the Old Testament. Paul quotes examples from Hosea and Isaiah which show that God let His unrestricted grace go out to the non-Jews as well. The first quotation occurs in [Verse 25] and is taken from Hosea 2 [Hos 2:23]. There the people of Israel are the subject, but since they showed their unfaithfulness to God, God had to call them “not My people” and “not beloved”. God no longer recognizes the connection with His people.
But now, Paul applies this verse to make it mean that God will in the future again speak about them as ”His people” and Israel as His ”beloved”. This can only mean there will be those from the people of Israel who will believe on the Lord Jesus. They are the people who are recognized by God as ‘My people’. Maybe it can even be applied to the nations surrounding Israel. They had always been “not My people” and “not beloved” because God hadn’t formed a special tie with them. But if from out of these nations, people accept the Lord Jesus as Savior and Lord, they may consider themselves as part of ‘My people’.
[Verse 26]. The next quotation from Hosea 1 speaks about the calling of the heathen [Hos 1:10]. The “sons of the living God” are mentioned. This is typically an expression for the relationship the Christian has with respect to God. God could no longer have contact with either Jews or heathen. Of both groups it had been said: “You are not My people.” To the Jews, this was true since God had to break His connection with them as a consequence of their unfaithfulness. The captivity has been the sad result of this. God had always let the heathen go their way. And now Paul, the apostle to the heathen, quotes this verse as proof that all those who have been called by God from among the Jews and the nations are called “sons of the living God” by Him.
[Verse 27]. Likewise, Isaiah the prophet is quoted by Paul to support his discourse about God’s sovereign grace [Isa 1:9]. However numerous Israel might be, if God’s righteousness would follow its course, judgment would have to come over all of it. Nothing would be left of Israel, but God’s unlimited grace provides salvation for a remnant.
[Verse 28-29]. The work that God will finish on the earth [Verse 28] is the judgment which will strike the unbelieving people of Israel in righteousness. This will only take place after the rapture of the church. That there will be a remnant at all, will be due to God’s sovereign mercy. While it may seem all His plans are failing, He will still be the Lord of a great nation that will develop out of this remnant. It is all due to the fact that, for this remnant, the righteousness of God has been fully exercised upon the Lord Jesus. This will be recognized by the remnant. Other prophets also speak of this.
V30-33. In these verses the conclusion comes. The nations have participated in the righteousness on the principle of faith. Earlier in in this letter you saw that faith is the only way to be justified before God. Israel failed in obtaining its righteousness before God. Why did they fail? Because they thought God would give His righteousness to them based on keeping the law. But when Christ came they were offended by Him. He revealed their attempts at keeping the law only served themselves by making them feel more important.
Their evil state of mind was made evident by His coming “in Zion” ([Verse 33]; [Isa 8:14]; [Isa 28:16]), in Israel, and by His appearance among them. This was what they couldn’t bear and therefore they rejected Him. When they were offended by Him, they stumbled. This is how they put themselves outside the blessing.
Romans 9 concludes by pointing out one more time that the heart of God goes out to ‘whoever’, without difference between Jew and Gentile. The only condition to partake of the blessing is to believe on Him. Those who do, will never be disappointed.
Verses that belong to this explanation: 24-33
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 Sodoma, 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-22 Source:
The Gentiles knew not their guilt and misery, therefore were not careful to procure a remedy. Yet they attained to righteousness by faith. Not by becoming proselytes to the Jewish religion, and submitting to the ceremonial law; but by embracing Christ, and believing in him, and submitting to the gospel. The Jews talked much of justification and holiness, and seemed very ambitious to be the favorites of God. They sought, but not in the right way, not in the humbling way, not in the appointed way. Not by faith, not by embracing Christ, depending upon Christ, and submitting to the gospel. They expected justification by observing the precepts and ceremonies of the law of Moses. The unbelieving Jews had a fair offer of righteousness, life, and salvation, made them upon gospel terms, which they did not like, and would not accept. Have we sought to know how we may be justified before God, seeking that blessing in the way here pointed out, by faith in Christ, as the Lord our Righteousness? Then we shall not be ashamed in that awful day, when all refuges of lies shall be swept away, and the Divine wrath shall overflow every hiding-place but that which God hath prepared in his own Son.
Verses that belong to this explanation: 30-33
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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Here the apostle distinguishes between the end of the Jews and the end of the Gentiles. The Gentiles attained to righteousness, while the Jews did not. This means, as a consequence of all the previous words of the apostle, that God's promises did not lose their power, and that God's word is true and not lying. For the pagan people who had not sough righteousness attained it through faith. Thus God's promises were fulfilled and came true. But Israel who sought righteousness did not attain it because they did not do it in faith but by the works of the law.
The Israelites who had the law, and who wanted to be justified, or to attain righteousness, through keeping the commandments of the law, did not obtain the means leading to righteousness. And due to lack of faith in Christ, they stumbled by the stumbling block. They were like the blind who, in the lack of faith, could not recognize the basic message of Christ. So, Christ for them was the stumbling block as they called Him, for they did not establish their salvation on faith in Christ, but rather rejected Him, and deserved the punishment.
Christ has become for the Jews a stumbling block and a rock of offense as prophet Isaiah said, "Therefore thus says the Lord GOD: 'Behold, I lay in Zion a stone for a foundation, a tried stone, a precious cornerstone, a sure foundation; whoever believes will not act hastily. [Isa 28:16]" "He will be as a sanctuary, but a stone of stumbling and a rock of offense to both the houses of Israel, as a trap and a snare to the inhabitants of Jerusalem. And many among them shall stumble; they shall fall and be broken, be snared and taken.'" [Isa 8:14-15] Peter the apostle likewise says, "Therefore it is also contained in the Scripture, 'Behold, I lay in Zion a chief cornerstone, elect, precious, and he who believes on Him will by no means be put to shame.' Therefore, to you who believe, He is precious; but to those who are disobedient, 'The stone which the builders rejected has become the chief cornerstone, and 'A stone of stumbling and a rock of offense.' They stumble, being disobedient to the word, to which they also were appointed." [1Pet 2:6-8] And Simeon the elder in his praise song says, "Behold, this Child is destined for the fall and rising of many in Israel, and for a sign which will be spoken against." [Luke 2:34] And Peter the apostle says, "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious." [1Pet 2:4]
Verses that belong to this explanation: 30-33
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.
Author: Prof. Dr. Maurice Tawadros Rank: Author Posted on: 2023-03-11 Source:
Title: Commentary on the Epistle to the Romans Author: Professor Dr. Maurice Tawadros Number of pages: 373
It was fitting that the mystery of the passion should be set forth in predictions, for the more incredible it was, the more likely it was to have been a stumbling stone if it had been openly predicted.
Author: Tertullian of Carthage Rank: Author AD: 220
This is said not of the Jews only but of the entire human race…. The wonder is that the prophet speaks not only of those who will believe but also of those who will not believe. For to stumble is to disbelieve.
There are many passages of Scripture where Christ is portrayed as a rock or a stone. The prophet Daniel calls him a stone which detaches itself without hands from the mountain, hitting and threatening all the kingdoms and filling the whole earth. This clearly refers to Christ. And in the law the rock from which the waters flowed is called Christ, as the apostle Paul himself testifies. And the apostle Peter says to the Jews: “This is the stone which the builders rejected.” The Jews did not want to compare Christ’s words with his deeds lest perhaps they might recognize that it was not absurd for him to say that he had come down from heaven…. This was the rock of offense as far as the Jews were concerned. The rock was undoubtedly the human flesh of the Savior. It detached itself without hands, because it was made of a virgin by the Holy Spirit without the participation of a male. Commentary on Paul’s Epistles.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
