1I speak the truth in Christ; I am not lying, as confirmed by my conscience in the Holy Spirit.
2I have deep sorrow and unceasing anguish in my heart.
3For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, my own flesh and blood,
4the people of Israel. Theirs is the adoption as sons; theirs the divine glory and the covenants; theirs the giving of the law, the temple worship, and the promises.
5Theirs are the patriarchs, and from them proceeds the human descent of Christ, who is God over all, forever worthy of praise! Amen.
6It is not as though God’s word has failed. For not all who are descended from Israel are Israel.
7Nor because they are Abraham’s descendants are they all his children. On the contrary, “Through Isaac your offspring will be reckoned.”
8So it is not the children of the flesh who are God’s children, but it is the children of the promise who are regarded as offspring.
9For this is what the promise stated: “At the appointed time I will return, and Sarah will have a son.”
10Not only that, but Rebecca’s children were conceived by one man, our father Isaac.
11Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand,
12not by works but by Him who calls, she was told, “The older will serve the younger.”
13So it is written: “Jacob I loved, but Esau I hated.”
14What then shall we say? Is God unjust? Certainly not!
15For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16So then, it does not depend on man’s desire or effort, but on God’s mercy.
17For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display My power in you, and that My name might be proclaimed in all the earth.”
18Therefore God has mercy on whom He wants to have mercy, and He hardens whom He wants to harden.
19One of you will say to me, “Then why does God still find fault? For who can resist His will?”
20But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”
21Does not the potter have the right to make from the same lump of clay one vessel for special occasions and another for common use?
22What if God, intending to show His wrath and make His power known, bore with great patience the vessels of His wrath, prepared for destruction?
23What if He did this to make the riches of His glory known to the vessels of His mercy, whom He prepared in advance for glory—
24including us, whom He has called not only from the Jews, but also from the Gentiles?
25As He says in Hosea: “I will call them ‘My People’ who are not My people, and I will call her ‘My Beloved’ who is not My beloved,”
26and, “It will happen that in the very place where it was said to them, ‘You are not My people,’ they will be called ‘sons of the living God.’”
27Isaiah cries out concerning Israel: “Though the number of the Israelites is like the sand of the sea, only the remnant will be saved.
28For the Lord will carry out His sentence on the earth thoroughly and decisively.”
29It is just as Isaiah foretold: “Unless the Lord of Hosts had left us descendants, we would have become like Sodom, we would have resembled Gomorrah.”
30What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;
31but Israel, who pursued a law of righteousness, has not attained it.
32Why not? Because their pursuit was not by faith, but as if it were by works. They stumbled over the stumbling stone,
33as it is written: “See, I lay in Zion a stone of stumbling and a rock of offense; and the one who believes in Him will never be put to shame.”
Romans 9 Verse Notes
Rom 9:1
Divine Election and Hidden Justice in Romans 9
Augustine grappled with passages in Romans 9 concerning Pharaoh's hardened heart, the prenatal choice of Jacob over Esau, and God's shaping of human 'pots' from a lump of clay. He concluded that God's election for salvation is a mystery, based on His gracious choice rather than human merit or foreknowledge of faith. God's justice is 'most hidden' and beyond human understanding.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 17: Augustine, The City of God | Divine Justice and Human Freedom · watch the clip
Rom 9:4-5
Paul's positive view of the Law for Jews
Paul celebrates the Law as part of the glorious inheritance of the Jewish people, alongside adoption, glory, covenants, and the Messiah, as described in Romans 9. This indicates that Paul did not view the Law negatively for Jews, but rather as a divine gift.
Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 18: Rethinking Paul | New Perspectives on an Ancient Apostle · watch the clip
Rom 9:4
Gentile Adoption into Abraham's Family
Paul taught that Gentiles could be brought into God's family, not through circumcision and the Law, but through spiritual adoption via the spirit of Christ. This infusion of spirit enabled ex-pagan Gentiles to fulfill the Law and become 'brothers' (adelphoi) through Christ, the firstborn of many brothers, thereby receiving a new lineage.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 4: Beginnings | Paul, the Pagan's Apostle · watch the clip
Marcion's focus on Paul's negative statements about the Law
Marcion selectively focused on Paul's negative statements about Jewish law, such as its association with flesh, sin, and death, and its function as a curse, as found in passages like Galatians 3:10. While Paul intended these comments to apply specifically to the law's effects on Gentiles, Marcion universalized them, asserting that the law was a product of the lower God whom Christ had revealed to be renounced.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 5: Christians, the High God, and the Jews | Marcion and the Invention of the New Testament · watch the clip
The Law's Goodness and Israel's Privileges
Augustine, reading the Bible 'ad litteram,' argued that the Old Testament law was inherently good, and Israel's historical observance of it was praiseworthy. He cited Romans 9:4, where Paul praises Israel's privileges, including the giving of the law, to assert that if the law were bad, Paul would not have commended it.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 17: Augustine, The City of God | Divine Justice and Human Freedom · watch the clip
Rom 9:13
Pharaoh's hardened heart and free will
Origen's emphasis on free will presented a challenge when confronting biblical passages like the hardening of Pharaoh's heart or the choice of Jacob over Esau before birth. These passages seem to contradict the idea of inherent free choice.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 15: Christian Paideia | Origen of Alexandria on God and the Universe · watch the clip
Jacob and Esau: Pre-Cosmic Choices
The seeming divine preference for Jacob over Esau, as described in scripture, is explained by Origen through the concept of pre-cosmic choices. He argues that the reasons for God's love for Jacob and 'hatred' for Esau existed in their souls before their physical birth, reflecting their prior moral decisions in the spiritual realm.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 16: Christian Paideia | Origen of Alexandria on Free Will and Revelation · watch the clip
Rom 9:20
God's Justice and Mercy: Selective and Opaque
Augustine's God expresses justice and mercy serially and selectively, meaning God is either just or merciful to each soul for reasons unknown to humans. God hardens individuals like Pharaoh and Esau by simply not helping them, leaving them to their sinful nature. Augustine cites Romans 9:20 to assert that humans cannot question God's inscrutable judgment.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 17: Augustine, The City of God | Divine Justice and Human Freedom · watch the clip
Rom 9:21
The Potter and the Clay: God's Scrupulous Fairness
Origen uses the metaphor of the potter and the clay from Romans 9:21 to illustrate God's fairness. He asserts that all rational beings originate from the same 'lump' and possess equal capacity for good or evil. Their individual choices, not divine predestination, determine whether they become vessels of honor or dishonor.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 16: Christian Paideia | Origen of Alexandria on Free Will and Revelation · watch the clip
Rom 9:30-33
Jewish Rejection of Jesus as Messiah
Paul believes the primary issue for Jews is their failure to recognize Jesus as the promised Messiah. He argues that Jesus fulfilled God's plan for salvation, and those who reject this salvation, whether Jew or Gentile, will not receive it. Thus, it is not that God has rejected his people, but rather that his people have rejected him.
Summarized by AI · Bart D. Ehrman · YouTube · Does Paul Think God Hates Jews? · watch the clip