Romans 9
33 verses
Paul expresses his great grief and unceasing anguish for Israel—so passionate is his love that he could wish himself accursed (anathema apo tou Christou, cut off from Christ) for their sake, though this desire is immediately clarified as hypothetical rather than actual, underscoring Israel's privileges and the tragedy of their resistance to the gospel. To Israel belong adoption, the glory, the covenants, the law, the worship, the promises, and the fathers; from them, according to the flesh, comes the Messiah. Yet Paul's question is not whether God's word has failed but how God's promise to Abraham's seed stands, for not all of Abraham's children are the true seed—the children of the flesh are not children of God, but the children of the promise are reckoned as seed. The cases of Esau and Jacob, chosen before birth and before works to demonstrate that the purpose of God according to election stands not on human willing or running but on God's calling, and Pharaoh, raised up by God that God's power and name might be proclaimed throughout all the earth, exemplify Paul's claim that God hardens whom God wills and has mercy on whom God wills. The potter-and-clay analogy asserts God's absolute prerogative yet leaves Paul's theodicy suspended between divine sovereignty and human accountability; the remnant doctrine, drawn from Isaiah 10 and Hosea 1–2, suggests God's merciful preservation—not all Israel has been rejected, only a remnant chosen by grace. Israel has stumbled over the stone of stumbling (Isa 8:14 and 28:16), Christ himself, yet this stumbling is not their final fall but has brought fullness to the Gentiles, suggesting a provisional hardening with eschatological purpose.
VERSES IN THIS CHAPTER
1
I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,
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2
That I have great heaviness and continual sorrow in my heart.
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3
For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:
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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;
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5
Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
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6
Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
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7
Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
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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.
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9
For this is the word of promise, At this time will I come, and Sara shall have a son.
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10
And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
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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;)
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12
It was said unto her, The elder shall serve the younger.
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13
As it is written, Jacob have I loved, but Esau have I hated.
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14
What shall we say then? Is there unrighteousness with God? God forbid.
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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.
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16
So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
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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.
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18
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
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It implies covenant loyalty, steadfast love that never wavers.. God is faithful in every circumstance.. God is faithful ...
19
Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
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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?
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21
Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
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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:
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23
And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
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24
Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
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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.
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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.
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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:
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28
For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.
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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.
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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.
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31
But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.
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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;
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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.
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