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Chapter IX

With the eighth chapter, the discussion of the plan of salvation, and of its immediate consequences, was brought to a close. The consideration of the calling of the Gentiles, and the rejection of the Jews, commences with the ninth, and extends to the end of the eleventh. Paul, in the first place, shows that God may consistently reject the Jews, and extend the blessings of the Messiah’s reign to the Gentiles, 9:1-24; and in the second place, that he has already declared that such was his purpose, Romans 9:25-29. Agreeably to these prophetic declarations, the apostle announces that the Jews were cast off and the Gentiles called; the former having refused submission to the righteousness of faith, and the latter having been obedient, Romans 9:30-33. In the tenth chapter, Paul shows the necessity of this rejection of the ancient people of God, and vindicates the propriety of extending the invitation of the gospel to the heathen, in accordance with the predictions of the prophets. In the eleventh, he teaches that this rejection of the Jews was neither total nor final. It was not total, inasmuch as many of the Jews of that generation believed; and it was not final, as the period approached when the great body of that nation should acknowledge Jesus as the Messiah, and be reingrafted into their own olive tree. So that we have in this and the following chapters,

1st, Paul’s lamentation over the rejection of the Jews, is. Romans 9:1-5.

2nd, The proof that God had the right to deal thus with his ancient people, 9:6-29.

3rd, The proof that the guilt of this rejection was on the Jews themselves, Romans 9:30-33, 10:1-21.

4th, The consolation which the promises and revealed purposes of God afford in view of this sad event.

Contents

In entering on the discussion of the question of the rejection of the jews, and the calling of the gentiles, the apostle assures his brethren of his love for them, and of his respect for their national privileges, Romans 9:1-5. That his doctrine on this subject was true, he argues,

First, because it was not inconsistent with the promises of god, who is perfectly sovereign in the distribution of his favors, vv. 6-24. And

Secondly, because it was distinctly predicted in their own scriptures, Romans 9:25-29. The conclusion from this reasoning is stated in Romans 9:20-33. The jews are rejected for their unbelief, and the gentiles admitted to the messiah’s kingdom.

Romans 9:1-5

Analysis

As the subject about to be discussed was of all others the most painful and offensive to his Jewish brethren, the apostle approaches it with the greatest caution. He solemnly assures them that he was grieved at heart on their account; and that his love for them was ardent and disinterested, Romans 9:1-3. Their peculiar privileges he acknowledged and respected. They were highly distinguished by all the advantages connected with the Old Testament dispensation, and, above all, by the fact that the Messiah was, according to the flesh, a Jew, Romans 9:4, Romans 9:5.

Commentary

Romans 9:1

I say the truth in Christ, I lie not, etc. There are three ways in which the words in Christ, or by Christ, may here be understood.

1. They may be considered as part of the formula of an oath, I (swear) by Christ, I speak the truth. But in oaths the preposition πρός, and not ἐν, is used. In a few cases, indeed, where a verb of swearing is used, the latter preposition occurs but not otherwise. In addition to this objection, it may be urged that no instance occurs of Paul’s appealing to Christ in the form of an oath. The case which looks most like such an appeal is 1 Timothy 5:21, “I charge thee before God, and the Lord Jesus Christ, and the elect angels,” etc. But it is evident from the mention of the angels, that this is not of the nature of an oath. Paul merely wishes to urge Timothy to act as in the presence of God, Christ, and angels. This interpretation, therefore, is not to be approved.

2. The words in Christ may be connected with the pronoun I. ‘I in Christ,’ i.e., as a Christian, or, ‘In the consciousness of my union with Christ, I declare,’ etc. So the words are used in a multitude of cases, “You in Christ,” “I in Christ,” “We in Christ,” being equivalent to you, I, or we, as Christians, i.e. considered as united to Christ. See 1 Corinthians 1:30, “Of him are ye in Christ,” i.e. ‘By him ye are Christians, or united to Christ;’ Romans 16:3, Romans 16:7, Romans 16:9; 1 Corinthians 3:1, and frequently elsewhere.

3. The words may be used adverbially, and be translated after a Christian manner. This also is a frequent use of this and analogous phrases. See 1 Corinthians 7:39, “Only in the Lord,” i.e. only after a religious manner, in the Lord being equivalent with in a manner becoming or suited to the Lord. Romans 16:22, “I salute you in the Lord.” Philippians 2:29, “Receive him, therefore, in the Lord;” Ephesians 6:1; Colossians 3:18.

The sense of the passage is much the same, whether we adopt the one or the other of the last two modes of explanation. Paul means to say that he speaks in a solemn and religious manner, as a Christian, conscious of his intimate relation to Christ.

I say the truth, and lie not. This mode of assertion, first affirmatively, and then negatively, is common in the Scriptures. “Thou shalt die and not live,” Isaiah 38:1. “He confessed, and denied not,” John 1:20. There is generally something emphatic in this mode of speaking. It was a solemn and formal assertion of his integrity which Paul here designed to make. My conscience also bearing me witness; συμμαρτυρούσης, my conscience bearing witness with my words. In the Holy Ghost. These words are not to be taken as an oath, nor are they to be connected with the subject of οὐ ψεύδομαι, ‘I, instructed, or influenced by the Holy Ghost, lie not;” but rather with συμμαρτυρούσης, his conscience bore this testimony guided by the Holy Spirit, Spiritu Sancto duce et moderatore, as Beza expresses it.

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Romans 9:2

That I have great heaviness, etc. This it is which Paul so solemnly asserts. He was not an indifferent spectator of the sorrow, temporal and spiritual, which was about to come on his countrymen. All their peculiar national advantages, and the blessings of the Messiah’s kingdom which they had wickedly rejected, were to be taken away; they were, therefore, left without hope, either for this world or the next. The consideration of their condition filled the apostle with great and constant heaviness. The sincerity and strength of this sorrow for them he asserts in the strongest terms in the next verse.

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Romans 9:3

For I could wish that myself were accursed from Christ for my brethren, etc. The word anathema (Attic ἀνάθημα, Hellenistic ἀνάθεμα,) means any thing consecrated to God, τὸ ἀνατιθέμενον τῷ Θεῷ, as Suidas explains it. The Attic form of the word occurs in the New Testament only in Luke 21:5. In the Old Testament, the Hebrew word to which it answers occurs very frequently, and probably the root originally meant to cut off, to separate. Hence, the substantive derived from it, meant something separated or consecrated. In usage, however, it was applied only to such things as could not be redeemed,‹43› and which, when possessed of life, were to be put to death. It is evident from the passages quoted in the margin, that the word usually designates a person or thing set apart to destruction on religious grounds; something accursed.

In the New Testament the use of the Greek word is very nearly the same. The only passages in which it occurs, besides the one before us, are the following; Acts 23:14, “We have bound ourselves under a great curse, (we have placed ourselves under an anathema,) that we will eat nothing until we have slain Paul.” The meaning of this passage evidently is, ‘We have imprecated on ourselves the curse of God, or we have called upon him to consider us as anathema.’ 1 Corinthians 12:3, “No man speaking by the Spirit of God calleth Jesus accursed (anathema);” 1 Corinthians 16:22, “Let him be anathema maranatha;” Galatians 1:8, Galatians 1:9, “Let him be accursed (anathema).” In all these cases it is clear that the word is applied to those who were regarded as deservedly exposed, or devoted to the curse of God. In this sense it was used by the early Christian writers, and from them passed into the use of the church. “Let him be anathema,” being the constant formula of pronouncing any one, in the judgment of the church, exposed to the divine malediction.

Among the later Jews, this word, or the corresponding Hebrew term, was used in reference to the second of the three degrees into which they divided excommunication (see Buxtorf’s Rabbinical Lexicon.) But no allalogous use of the word occurs in the Bible. Such being the meaning of this word in the Scriptures, its application in this case by the apostle admits of various explanations. The most common interpretations of the passage are the following.

As those men or animals pronounced anathema in the Old Testament were to be put to death, many consider the apostle as having that idea in his mind, and meaning nothing more than ‘I could wish to die for my brethren,’ etc. But the objections to this interpretation are serious. Even in the Old Testament the word expresses something more than the idea of devotion to death. An anathema was a person devoted to death as accursed; see the passages quoted above. And in the New Testament this latter idea is always the prominent one.

The connection is also unfavorable to this interpretation. The phrase is, “accursed from Christ.” How are the words from Christ to be explained? Some say they should be rendered by Christ. ‘I could wish myself devoted to death by Christ.’ But this is an unusual use of the preposition (ἀπό) which our version correctly renders from; and the whole expression is, besides, unusual and unnatural. Others, therefore, say that the passage should be rendered thus: ‘I could wish from Christ, that I might be devoted to death.’ But this, too, is an unusual and forced construction.

Others think that Paul has reference here to the Jewish use of the word, and means only that he would be willing to be cut off from the church, or excommunicated. In this view the word Christ is commonly taken for the body of Christ, or the church. But, in the first place, this is not a scriptural use of the word anathema, and is clearly inapplicable to the other cases in which it is used by the apostle; and, in the second place, it gives a very inadequate sense. Excommunication from the church would not be a great evil in the eyes of the Jews.

Others render the verb which, in our version, is translated, ‘I could wish,’ I did wish. The sense would then be, ‘I have great sorrow on account of my brethren, because I can sympathize in their feelings, for I myself once wished to be accursed from Christ on their account.’ But,

1. Had Paul intended to express this idea, he would have used the aorist, the common tense of narration, and not the imperfect.‹44›

2. It is no objection to the common translation, that the imperfect indicative, instead of some form of the optative, is here used, and that, too, without an optative particle, see Acts 25:22.

3. This interpretation does not give a sense pertinent to the apostle’s object. He is not expressing what was his state of mind formerly, but what it was when writing. It was no proof of his love for his brethren that he once felt as they then did, but the highest imaginable, if the ordinary interpretation be adopted.

4. The language will hardly admit of this interpretation. No Jew would express his hatred of Christ, and his indifference to the favors which he offered, by saying he wished himself accursed of Christ. Paul never so wished himself before his conversion, for this supposes that he recognized the power of Christ to inflict on him the imprecated curse, and that his displeasure was regarded as a great evil.

The common interpretation, and that which seems most natural, is, ‘I am grieved at heart for my brethren, for I could wish myself accursed from Christ, that is, I could be willing to be regarded and treated as anathema, a thing accursed, for their sakes.‹45› That this interpretation suits the force and meaning of the words, and is agreeable to the contest, must, on all hands, be admitted. The only objection to it is of a theological kind. It is said to be inconsistent with the apostle’s character to wish that he should be accursed from Christ. But to this it may be answered,

1. Paul does not say that he did deliberately and actually entertain such a wish. The expression is evidently hypothetical and conditional, ‘I could wish, were the thing allowable, possible, or proper.’ So far from saying he actually desired to be thus separated from Christ, he impliedly says the very reverse. ‘I could wish it, were it not wrong; or, did it not involve my being unholy as well as miserable, but as such is the case, the desire cannot be entertained.’ This is the proper force of the imperfect indicative when thus used; it implies the presence of a condition which is known to be impossible. Speaking of the use of the imperfect ἐβουλόμην in Acts 25:22, Dr. Alexander says: “Most interpreters, and especially the most exact philologists of modern times, explain the Greek verb, like the similar imperfect used by Paul in Romans 9:3, as the indirect expression of a present wish, correctly rendered in the English version. The nice distinction in Greek usage, as explained by these authorities, is that the present tense would have represented the result as dependent on the speaker’s will (as in Romans 1:13, Romans 1:16, Romans 1:19; 1 Corinthians 16:7; 1 Timothy 2:8); the imperfect with the qualifying particle ἄν would have meant, I could wish (but I do not); whereas this precise form is expressive of an actual and present wish, but subject to the will of others, ‘I could wish, if it were proper, or if you have no objection.’‹46›

2. Even if the words expressed more than they actually do, and the apostle were to be understood as saying that he wished to be cut off from Christ, yet, from the nature of the passage, it could fairly be understood as meaning nothing more than that he was willing to suffer the utmost misery for the sake of his brethren. The difficulty arises from pressing the words too far, making them express definite ideas, instead of strong and indistinct emotions. The general idea is, that he considered himself as nothing, and his happiness as a matter of no moment compared with the salvation of his brethren.‹47›

Brethren according to the flesh. Paul had two classes of brethren; those who were with him the children of God in Christ; these he calls brethren in the Lord, Philippians 1:14, holy brethren, etc. The others were those who belonged to the family of Abraham. These he calls brethren after the flesh, that is, in virtue of natural descent from the same parent. Philemon he addresses as his brother καὶ ἐν σαρκὶ καὶ ἐν Κυρίῳ, both in the flesh and in the Lord. The Bible recognizes the validity and rightness of all the constitutional principles and impulses of our nature. It therefore approves of parental and filial affection, and, as is plain from this and other passages, of peculiar love for the people of our own race and country.

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Romans 9:4

The object of the apostle in the introduction to this chapter, contained in the first five verses, is to assure the Jews of his love and of his respect for their peculiar privileges. The declaration of his love he had just made; his respect for their advantages is expressed in the enumeration of them contained in this verse. Who are Israelites, i.e., the peculiar people of God. This includes all the privileges which are afterwards mentioned. The word Israel means one who contends with God, or a prince with God. Hosea 12:3, “He took his brother by the heel in the womb, and by his strength he had power with God.” As it was given to Jacob as an expression of God’s peculiar favor, Genesis 32:28, its application to his descendants implied that they too were the favorites of God. To whom pertaineth the adoption. As Paul is speaking here of the external or natural Israel, the adoption or sonship which pertained to them, as such, must be external also, and is very different from that which he had spoken of in the preceding chapter. They were the sons of God, i.e., the objects of his peculiar favor, selected from the nations of the earth to be the recipients of peculiar blessings, and to stand in a peculiar relation to God. Exodus 4:22, “Thou shalt say unto Pharaoh, Israel is my son, even my first-born;” Deuteronomy 14:1, “Ye are the children of the Lord your God;” Jeremiah 31:9, “I am a father to Israel, and Ephraim is my first-born.” As the whole Old Testament economy was a type and shadow of the blessings of the New, so the sonship of the Israelites was an adumbration of the sonship of believes. That of the former was in itself, and as common to all the Jews, only the peculiar relation which they sustained to God as partakers of the blessings of the theocracy. The latter, common to all the true children of God under any dispensation, is that relation in which we stand to God in virtue of regeneration, the indwelling of the Holy Spirit, and adoption into the household of God.

And the glory. These words are variously explained. They may be connected with the preceding, as explanatory of the adoption, or as qualifying it, and the two words be equivalent to glorious adoption. But as every other specification in this verse is to be taken separately, so should this be. Others understand it, of the dignity and distinction of the theoretical people. It was their glory to be the people of God. In the Old Testament, however, that symbolical manifestation of the divine presence which filled the tabernacle and rested over the ark, is called the glory of the Lord. Exodus 40:34, “A cloud covered the tent of the congregation; and the glory of the Lord filled the tabernacle;” Exodus 29:43, “There will I meet with the children of Israel, and the tabernacle shall be sanctified by my glory.” Leviticus 16:2, “I will appear in the cloud upon the mercy-seat;” 1 Kings 8:11, “The glory of the Lord had filled the house of the Lord;” 2 Chronicles 5:14; Haggai 2:7; Revelation 15:8. By the Jews this symbol was called the Shekinah, i.e., the presence of God. Besides this, the manifestation of God’s presence in general is called his glory; Isaiah 6:3, “The whole earth is full of his Glory,” etc. It is probable, therefore, that Paul intended by this word to refer to the fact that God dwelt in a peculiar manner among the Jews, and in various ways manifested his presence, as one of their peculiar privileges.

The covenants. The plural is used because God at various times entered into covenant with the Jews and their forefathers; by which he secured to them innumerable blessings and privileges; see Galatians 3:16, Galatians 3:17; Ephesians 2:12. The giving of the law, (ἡ νομοθεσία) the legislation. The word is sometimes used for the law itself (see the Lexicons); it may here he taken strictly, that giving of the law, i.e., the solemn and glorious annunciation of the divine will from Mount Sinai. The former is the most probable; because the possession of the law was the grand distinction for the Jews, and one on which they peculiarly relied; see Romans 2:17. The service means the whole ritual, the pompous and impressive religious service of the tabernacle and temple. The promises relate, no doubt, specially to the promises of Christ and his kingdom. This was the great inheritance of the nation. This was the constant subject of granulation and object of hope. See Galatians 3:16, “Now to Abraham and his seed were the promises made;” Romans 9:21, “Is the law against the promises of God?” So in other places the word promises is used specially for the predictions in reference to the great redemption, Acts 26:6.

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Romans 9:5

Whose are the fathers, and of whom, as concerning the flesh, Christ came, etc. The descent of the Jews from men so highly favored of God as Abraham, Isaac, and Jacob, was justly regarded as a great distinction. And of whom. The and here shows that whom refers, not to the fathers but to the Israelites, to whom pertained the adoption, the law, the service and of whom Christ came. This was the great honor of the Jewish race. For this they were separated as a peculiar people, and preserved amidst all their afflictions. As it was true, however, only in one sense, that Christ was descended from the Israelites, and as there was another view of his person, according to which he was infinitely exalted above them and all other men, the apostle qualifies his declaration by saying as concerning the flesh. The word flesh is used so often for human nature in its present state, or for men, that the phrase as to the flesh, in such connections, evidently means in as far as he was a man, or as to his humble nature, Romans 1:3. In like manner, when it is said Christ manifested or came in the flesh, it means, he came in our nature, 1 Timothy 3:16; 1 John 4:2, etc.

Who is over all, God blessed for ever. Amen. There is but one interpretation of this important passage which can, with the least regard to the rules of construction, be maintained. The words ὁ ὢν are equivalent here to ὃς ἐστι, as in John 1:18; John 12:17; 2 Corinthians 11:31. Over all, i.e., over all things, not over all persons. The πάντων is neuter, and not masculine; see Acts 10:36; 1 Corinthians 15:28. It is supremacy over the universe which is here expressed, and therefore this language precludes the possibility of Θεὸς being taken in any subordinate sense. In the Greek fathers, ὁ ἐπὶ πάντων Θεὸς is the constantly recurring designation of the supreme God. So exalted is its import, that some of them used it only in reference to the Father, who, being the first Person in the Trinity, was, they say, alone as a person, God over all. It is not the relation of the persons of the Trinity, however, which is here brought into view, but simply the true and supreme divinity of our Lord. Paul evidently declares that Christ, who, he had just said, was, as to his human nature, or as a man, descended from the Israelites, is, in another respect, the supreme God, or God over all, and blessed for ever. That this is the meaning of the passage, is evident from the following arguments:

1. The relative who must agree with the nearest antecedent. There is no other subject in the context sufficiently prominent to make a departure from this ordinary rule, in this case, even plausible. “Of whom Christ came, who is,” etc. Who is? Certainly Christ, for he alone is spoken of.

2. The context requires this interpretation, because, as Paul was speaking of Christ, it would be very unnatural thus suddenly to change the subject, and break out into a doxology to God. Frequently as the pious feelings of the apostle led him to use such exclamations of praise, he never does it except when God is the immediate subject of discourse. See Romans 1:25, “Who worship and serve the creature more than the Creator, who is blessed for evermore;” Galatians 1:5; 2 Corinthians 11:31. Besides, it was the very object of the apostle to set forth the great honor to the Jews of having Christ born among them, and this, of course, would lead to his presenting the dignity of the Redeemer in the strongest light. For the greater he was, the greater the honor to those of whose race he came.

3. The antithesis, which is evidently implied between the two clauses of the verse, is in favor of this interpretation. Christ, according to the flesh, was an Israelite, but, according to his higher nature, the supreme God. On any other interpretation there is nothing to answer to the τὸ κατὰ σάρκα. These words are used in distinct reference, and for the sake of the clause who is over all. Why not simply say, “of whom Christ came?” This would have expressed everything, had not the apostle designed to bring into view the divine nature. Having, however, the purpose to exalt Christ, in order to present in the highest form the honor conferred on the Jewish race in giving the Messiah to the world, he limits the first clause. It was only as to the flesh that Christ was descended from the patriarchs; as to his higher nature, he was the supreme God. See the strikingly analogous passage in Romans 1:3, Romans 1:4, where Christ is said, according to one nature, to be the Son of David, according to the other, the Son of God.

4. No other interpretation is at all consistent with the grammatical construction, or the relative position of the words. One proposed by Erasmus is to place a full stop after the words Christ came, and make all the rest of the verse refer to God. The passage would then read thus: — “Of whom, as concerning the flesh, Christ came. God blessed for ever. Amen.” But this is not only opposed by the reasons already urged, that such doxologies suppose God to be the immediate subject of discourse, or are preceded by some particle which breaks the connection, and shows plainly what the reference is, etc.; but, apart from these objections, no such doxology occurs in all the Bible. That is, the uniform expression is, “blessed be God,” and never “God be blessed.”‹48› The word blessed always stands first, and the word God after it with the article. Often as such cases occur in the Greek and Hebrew Scriptures, there is, it is believed, no case of the contrary arrangement. In Psalms 68:19 (Septuagint 67:19), the only apparent exception, the first clause is probably not a doxology, but a simple affirmation, as in the old Latin version, Dominus Deus benedictus est. In the Hebrew it is, as in all other cases, Blessed be the Lord, and so in our version of that Psalm. See also Psalms 31:21; Psalms 72:18, Psalms 72:19; Psalms 41:13; Psalms 68:35; Psalms 89:52; Genesis 9:26; Exodus 18:10, and a multitude of other examples. In all these and similar passages, the expression is blessed be God, or blessed be the Lord, and never God blessed, or Lord blessed. This being the case, it is altogether incredible that Paul, whose ear must have been perfectly familiar with this constantly recurring formula of praise, should, in this solitary instance, have departed from the established usage. This passage, therefore, cannot be considered as a doxology, or an ascription of praise to God, and rendered God be blessed, but must be taken as a declaration, who is blessed; see Romans 1:25, “The Creator, who is blessed for ever.” 2 Corinthians 11:31, “The God and Father of our Lord Jesus Christ, who is blessed for evermore.” See Matthew 21:9; Luke 1:68; 2 Corinthians 1:3; Ephesians 1:3; 1 Peter 1:3; in these and all other cases, where, as here, the copula is omitted, it is εὐλογητὸς ὁ Θεὸς. Where the relative and verb are used, then it is not an exclamation but an affirmation, as Romans 1:25 : τὸν κτίσαντα, ὅς ἐστιν εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. 2 Corinthians 11:31 : ὁ Θεὸς καὶ πατὴρ — ὁ ὤν εὐλογητὸς εἰς τοὺς αἰῶνας; and here, Χριστὸς, ὁ ὤν ἐπὶ πάντων Θεὸς, εὐλογητὸς εἰς τοὺς αἰῶνας. Ἀμήν. To separate this passage from the class to which it obviously belongs, and to make it a solitary exception, is to do violence to the text. A second method of pointing the verse, also proposed by Erasmus, and followed by many others, is to place the pause after the word all. The verse would then read, “Of whom, as concerning the flesh, Christ came, who is over all. God be blessed for ever.” This avoids some of the difficulties specified above, but it is subject to all the others. It breaks unnaturally the connection, and makes a doxology out of a form of expression which, in the Scriptures, as just stated, is never so used.

5. There is no reason for thus torturing the text to make it speak a different language from that commonly ascribed to it; because the sense afforded, according to the common interpretation, is scriptural, and in perfect accordance with other declarations of this apostle. Titus 1:3, “According to the commandment of God our savior.” “Looking for that blessed hope, and the glorious appearing of the great God and (even) our Savior Jesus Christ,” Titus 2:13; see Philippians 2:6; Colossians 2:9 etc., etc.

Over all is equivalent to most high, supreme. The same words occur in Ephesians 4:6, “One God, who is above all.” This passage, therefore, shows that Christ is God in the highest sense of the word. Amen is a Hebrew word signifying true. It is used as in the New Testament often adverbially and is rendered verily; or, at the close of a sentence, as expressing desire, let it be, or merely approbation. It does not, therefore, necessarily imply that the clause to which it is attached contains a wish. It is used here, as in Romans 1:25, for giving a solemn assent to what has been said. “God who is blessed for ever, Amen.” ‘To this declaration we say, Amen. It is true.’

Doctrine

1. The Holy Ghost is ever present with the souls of the people of God. He enlightens the judgment and guides the conscience, so that the true and humble Christian often has an assurance of his sincerity, and of the correctness of what he says or does, above what the powers of nature can bestow, Romans 9:1.

2. There is no limit to the sacrifice which one man may make for the benefit of others, except that which his duty to God imposes, Romans 9:3.

3. Paul does not teach that we should be willing to be damned for the glory of God.

4. His very language implies that such a wish would be improper. For in the ardor of his disinterested affection, he does not himself entertain or express the wish, but merely says, in effect, that were it proper or possible, he would be willing to perish for the sake of his brethren.

5. If it is wrong to do evil that good may come, how can it be right to wish to be evil that good may come?

6. There seems to be a contradiction involved in the very terms of the wish. Can one love God so much as to wish to hate him? Can he be so good as to desire to be bad? We must be willing to give up houses and lands, parents and brethren, and our life also, for Christ and his kingdom, but we are never required to give up holiness for his sake, for this would be a contradiction.

7. It is, in itself, a great blessing to belong to the external people of God, and to enjoy all the privileges consequent on this relation, Romans 9:4.

8. Jesus Christ is at once man and God over all, blessed for ever. Paul asserts this doctrine in language too plain to be misunderstood, Romans 9:5.

Remarks

1. Whatever we say or do, should be said or done as in Christ, i.e., in a Christian manner, Romans 9:1.

2. If we can view, unmoved, the perishing condition of our fellow-men, or are unwilling to make sacrifices for their benefit, we are very different from Paul, and from Him who wept over Jerusalem, and died for our good upon Mount Calvary, Romans 9:2, Romans 9:3.

3. Though we may belong to the true Church, and enjoy all its privileges, we may still be cast away. Our external relation to the people of God cannot secure our salvation, Romans 9:4.

4. A pious parentage is a great distinction and blessing, and should be felt and acknowledged as such, Romans 9:5.

5. If Jesus Christ has come in the flesh, if he has a nature like our own, how intimate the union between him and his people; how tender the relation; how unspeakable the honor done to human nature in having it thus exalted! If Jesus Christ is God over all, and blessed for ever, how profound should be our reverence, how unreserved our obedience, and how entire and joyful our confidence! Romans 9:5.

6. These five verses; the introduction to the three following chapters, teach us a lesson which we have before had occasion to notice. Fidelity does not require that we should make the truth as offensive as possible. On the contrary, we are bound to endeavor, as Paul did, to allay all opposing or inimical feelings in the minds of those whom we address, and to allow the truth, unimpeded by the exhibition of any thing offensive on our part, to do its work upon the heart and conscience.

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Romans 9:6-24

Analysis

The apostle now approaches the subject which he had in view, the rejection of the Jews, and the calling of the Gentiles. That God had determined to cast off his ancient covenant people, as such, and to extend the call of the gospel indiscriminately to all men, is the point which the apostle is about to establish. He does this by showing, in the first place, that God is perfectly free thus to act, vv. 6-24, and in the second, that he had declared in the prophets that such was his intention, Romans 9:25-33.

That God was at liberty to reject the Jews and to call the Gentiles, Paul argues,

1. By showing that the promises which he had made, and by which he had graciously bound himself, were not made to the natural descendants of Abraham as such, but to his spiritual seed. This is plain from the case of Ishmael and Isaac; both were the children of Abraham, yet one was taken and the other left. And also from the case of Esau and Jacob. Though children of the same parents, and born at one birth, yet “Jacob have I loved and Esau have I hated,” is the language of God respecting them, Romans 9:6-13.

2. By showing that God is perfectly sovereign in the distribution of his favors; that he is determined neither by the external relations, nor by the personal character of men, in the selection of the objects of his mercy. This is proved by the examples just referred to; by the choice of Isaac instead of Ishmael, and especially by that of Jacob instead of Esau. In this case the choice was made and announced before the birth of the children, that it might be seen that it was not according to works, but according to the sovereign purpose of God, Romans 9:6-13.

Against this doctrine of the divine sovereignty, there are two obvious objections, which have been urged in every age of the world, and which the apostle here explicitly states and answers. The first is, that it is unjust in God thus to choose one, and reject another, at his mere good pleasure, Romans 9:14. To this Paul gives two answers:

1. God claims the prerogative of sovereign mercy; saying, “I will have mercy on whom I will have mercy,” Romans 9:15, Romans 9:16.

2. He exercises this right, as is evident from the case of Pharaoh, with regard to whom he says, “For this same purpose have I raised thee up,” Romans 9:17, Romans 9:18. The second objection is, that if this doctrine be true, it destroys the responsibility of men, Romans 9:19. To this also Paul gives a twofold answer:

3. The very urging of an objection against a prerogative which God claims in his word, and exercises in his providence, is an irreverent contending with our Maker, especially as the right in question necessarily arises out of the relation between men and God as creatures and Creator, Romans 9:20, Romans 9:21.

4. There is nothing in the exercise of this sovereignty inconsistent with either justice or mercy. God only punishes the wicked for their sins, while he extends undeserved mercy to the objects of his grace. There is no injustice done to one wicked man in the pardon of another, especially as there are the highest objects to be accomplished both in the punishment of the vessels of wrath, and the pardon of the vessels of mercy. God does nothing more than exercise a right inherent in sovereignty, viz., that of dispensing pardon at his pleasure, Romans 9:22-24.

Commentary

Romans 9:6

It has already been remarked (Romans 3:3), that it was a common opinion among the Jews, that the promises of God being made to Abraham and to his seed, all his natural descendants, sealed, as such, by the rite of circumcision, would certainly inherit the blessings of the Messiah’s reign. It was enough for them, therefore, to be able to say, “We have Abraham to our father.” This being the case, it was obvious that it would at once be presented as a fatal objection of the Jews, that it was inconsistent with the promises of God. Paul, therefore, without even distinctly announcing the position which he intended to maintain, removes this preliminary objection. It is indeed peculiarly worthy of remark, as characteristic of the apostle’s tenderness and caution, that he does not at all formally declare the truth which he labors in this chapter to establish. He does not tell the Jews at once they were to be cast off; but begins by professing his affection for them, and his sorrow for their destiny; thus simply, by implication, informing them that they were not to be admitted to the Messiah’s kingdom. When he has shown that this rejection involved no failure on the part of God in keeping his promises, and was consistent with his justice and mercy, he more distinctly announces that, agreeably to the predictions of their own prophets, they were no longer the peculiar people of God. The remark, therefore, which Calvin makes on Romans 9:2, is applicable to the whole introductory part of the chapter. Non caret artifico, quod orationem ita abscidit, nondum exprimens qua de re loquatur; nondum enim opportunum erat, interitum gentis Judaicae aperte exprimere. In Romans 9:2, Romans 9:3, in which he professed his sorrow for his brethren, and his readiness to suffer for them, it was, of course, implied that they were no longer to be the peculiar people of God, heirs of the promises, etc., etc. This, Paul shows, involves no failure on the part of the divine promises. Not as though the word of God hath taken none effect, etc. That is, ‘I say nothing which implies that the word of God has failed.’ The simplest explanation of the words οὐχ οἷον δὲ ὅτι, is, not as that, i.e., I say no such thing as that. It is thus an elliptical phrase for οὐ τοῖον δὲ λέγω οἷον ὅτι, non tale, (dico,) quale (hoc est) excidisse cet. Winer, §64. 6. Others give οὐχ οἷον δέ; followed by ὅτι, the force of οὐχ οἷόν τε followed by an infinitive, viz., it is not possible. This, however, is not only contrary to usage, but to the context. Paul does not intend to say that it is impossible the promise should fail, but simply that his doctrine did not conflict with the promise. God had not bound himself never to cast off the Jews; and therefore what the apostle taught concerning their rejection did not involve the failure of the word of God. Meyer, who generally defends the apostle from the charge of violating Greek usage, assumes that he here confounds two forms of expression, οὐχ οἷον ἐκπέπτωκεν and οὐχ ὅτι ἐκπέπτωκεν. He agrees, however, with the explanation quoted above from Winer. The word of God means anything which God has spoken, and here, from the connection, the promise made to Abraham, including the promise of salvation through Jesus Christ. Hath taken none effect, literally, hath fallen, i.e., failed. “It is easier for heaven and earth to pass, than one tittle of the law to fail,” literally, to fall, Luke 16:17. So this word is used frequently. The reason why the rejection of the Jews involved no failure on the part of the divine promise, is, that the promise was not addressed to the mere natural descendants of Abraham. For they were not all Israel which are of Israel, i.e., all the natural descendants of the patriarch are not the true people of God, to whom alone the promises properly belong. The word Israel may refer either to Jacob or to the people. ‘All descended from the patriarch Jacob called Israel, are not the true people of God;’ or, ‘all belonging to the external Israel are not the true Israel;’ i.e. all who are in the (visible) Church do not belong to the true Church. The sense is the same, but the former explanation is the more natural. In the following verse the apostle distinguishes between the natural and spiritual seed of Abraham, as here he distinguishes between the two classes of the descendants of Israel.

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Romans 9:7

Neither because they are the seed of Abraham are they all children. In this and the following verses the sentiment is confirmed, that natural descent from Abraham does not secure a portion in the promised inheritance. The language of this verse is, from the context, perfectly intelligible. The seed, or natural descendants of Abraham, are not all his children in the true sense of the term; i.e., like him in faith, and heirs of his promise. So in Galatians 3:7, Paul says, “They which are of faith, the same are the children of Abraham.” This verse is part of the sentence begun in the preceding verse. It presents the same idea in a different form. ‘All the descendants of Israel are not the true Israel, neither are all the seed of Abraham his (true, or spiritual) children.’ Children, viz., of Abraham. Others supply τοῦ Θεοῦ, “the seed of Abraham are not all children of God.” This is true, but it is not what the apostle here says. His object is to show that the promises made to the children of Abraham were not made to his natural descendants as such.

But in Isaac shall thy seed be called.

1. As the word rendered called sometimes means to choose, Isaiah 48:12, Isaiah 49:1, the meaning of the phrase may be ‘In Isaac shall thy seed be chosen.’ ‘I will select him as the recipient of the blessings promised to you.’

2. To be called is often equivalent to be, to be regarded, as Isaiah 62:4, “Thou shalt not be called desolate,” i.e., thou shalt not be desolate. Hence, in this case, the text may mean, ‘In Isaac shall thy seed be,’ i.e., he shall be thy seed. Or,

3. ‘After Isaac shall thy seed be called,’ they shall derive their name from him.’ Shall be named, i.e. shall be so regarded and recognized. ‘Not all the children of Abraham were made the heirs of his blessings, but Isaac was selected by the sovereign will of God to be the recipient of the promise.’ This is the general meaning of the passage; but here, as before, it may be understood either of the individual Isaac, or of his descendants. ‘Isaac shall be to thee for a seed;” or, ‘Through Isaac shall a seed be to thee.’ The former is the more consistent with the context, because Paul’s immediate object is to show that natural descent from Abraham did not make a man one of his true seed. Ishmael was a son of Abraham as well as Isaac, but the latter only was, in the spiritual sense of the term, his seed. The Greek here answers exactly to the original Hebrew, ‘In Isaac a seed shall be called to thee, or for thee.’ That is, ‘Isaac (not Ishmael) shall be to thee a son and heir.’ God therefore is sovereign in the distribution of his favors. As he rejected Ishmael notwithstanding his natural descent from Abraham, so he may reject the Jews, although they also had Abraham as a father.

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Romans 9:8

That is, they which are the children of the flesh, these are not the children of God. The simplest view of this verse would seem to be, to regard it as an explanation of the historical argument contained in the preceding verse. ‘The Scriptures declare that Isaac, in preference to Ishmael, was selected to be the true seed and heir of Abraham, that is, or this proves, that it is not the children of the flesh that are regarded as the children of God, etc.’ This suits the immediate object of the apostle, which is to show that God, according to his good pleasure, chooses one and rejects another, and that he is not bound to make the children of Abraham, as such, the heirs of his promise. It is very common, however, to consider this passage as analogous to that in Galatians 4:22-31; and to regard the apostle as unfolding the analogy between the history of Isaac and Ishmael, and that of the spiritual and natural children of Abraham; Isaac being the symbol of the former, and Ishmael of the latter. As Ishmael, “who was born after the flesh, (Galatians 4:23) is i.e., according to the ordinary course of nature, was rejected, so also are the children of the flesh; and as Isaac, who was born “by promise,” i.e. in virtue of the promised interference of God, was made the heir, so also are they heirs, who in like manner are the children of the promise, that is, who are the children of God, not by their natural birth, but by his special and effectual grace. The point of comparison, then, between Isaac and believers is, that both are born, or become the children of God, not in virtue of ordinary birth, but in virtue of the special interposition of God. In favor of this view is certainly the strikingly analogous passage referred to in Galatians, and also the purport of the next verse. Besides this, if Paul meant to say nothing more in this and the following verse, than that it appears from the choice of Isaac that God is free to select one from among the descendants of Abraham and to reject another, these verses would differ too little from what he had already said in Romans 9:6, Romans 9:7. It is best, therefore, to consider this passage as designed to point out an instructive analogy between the case of Isaac and the true children of God; he was born in virtue of a special divine interposition, so now, those who are the real children of God, are born not after the flesh, but by his special grace.

The children of the promise. This expression admits of various explanations.

1. Many take it as meaning merely the promised children, as child of promise is equivalent to child which is promised. But this evidently does not suit the application of the phrase to believers as made here, and in Galatians 4:28.

2. It may mean, according to a common force of the genitive, children in virtue of a promise. This suits the context exactly. It assigns to the genitive ἐπαγγελίας; in this clause the same force that σαρκός has in the preceding. Isaac was not born after the ordinary course of nature, but in virtue of a divine promise. See Galatians 4:23, where the expressions born after the flesh, and born by promise, are opposed to each other. It is, of course, implied in the phrase children in virtue of a promise, that it is by a special interposition that they become children, and this is the sense in which Paul applies the expression to believers generally.

In Galatians 4:28, he says, “We, as Isaac was, are the children of promise.” Believers, therefore, are children of the promise in the same sense as Isaac. The birth of Isaac was κατὰ πνεῦμα, supernatural; believers also are the children of God in virtue of a spiritual or supernatural birth. This is the main idea, although not the full meaning. The children of promise are those to whom the promise belongs. This is what the apostle has specially in view in the passage in Galatians. He there desires to show that believers are the true children of Abraham, and heirs of the promise made to the father of the faithful. This idea, therefore, is not to be excluded even here. Isaac was not only born in virtue of a promise, but was, on that account, heir of the promised blessing. The former, however, as just stated, is the prominent idea, as appears from the following verse. Comp. John 1:13. “Who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” This idea seems to be included in the apostle’s use of the expression. Galatians 4:28, “Now we, brethren, as Isaac was, are the children of promise,” and Galatians 3:29, “Ye are Abraham’s seed, and heirs according to the promise;” see, too, Galatians 3:18, Galatians 3:22; Romans 4:16, “To the end the promise might be sure to all the seed.” Though this idea seems to have been in the apostle’s mind, the second explanation is most in accordance with the context. Are counted for the seed, i.e. are regarded and treated as such. “Not the natural descendants of Abraham are the children of God, but those who are born again by his special interposition, are regarded and treated as his true children.” See the same form of expression in Genesis 31:15.

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