1 I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit
2 that I have great sorrow and unceasing pain in my heart.
3 For I could wish that I myself were accursed from Christ for my brothers’ sake, my relatives according to the flesh
4 who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
5 of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
6 But it is not as though the word of God has come to nothing. For they are not all Israel that are of Israel.
7 Neither, because they are Abraham’s offspring, are they all children. But, “your offspring will be accounted as from Isaac.”
8 That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as heirs.
9 For this is a word of promise: “At the appointed time I will come, and Sarah will have a son.”
10 Not only so, but Rebekah also conceived by one, by our father Isaac.
11 For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
12 it was said to her, “The elder will serve the younger.”
13 Even as it is written, “Jacob I loved, but Esau I hated.”
14 What shall we say then? Is there unrighteousness with God? May it never be!
15 For he said to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
16 So then it is not of him who wills, nor of him who runs, but of God who has mercy.
17 For the Scripture says to Pharaoh, “For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be proclaimed in all the earth.”
18 So then, he has mercy on whom he desires, and he hardens whom he desires.
19 You will say then to me, “Why does he still find fault? For who withstands his will?”
20 But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, “Why did you make me like this?”
21 Or hasn’t the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor?
22 What if God, willing to show his wrath and to make his power known, endured with much patience vessels of wrath prepared for destruction,
23 and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory—
24 us, whom he also called, not from the Jews only, but also from the Gentiles?
25 As he says also in Hosea, “I will call them ‘my people,’ which were not my people; and her ‘beloved,’ who was not beloved.”
26 “It will be that in the place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’”
27 Isaiah cries concerning Israel, “If the number of the children of Israel are as the sand of the sea, it is the remnant who will be saved;
28 for he will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”
29 As Isaiah has said before, “Unless the Lord of Armies had left us a seed, we would have become like Sodom, and would have been made like Gomorrah.”
30 What shall we say then? That the Gentiles, who didn’t follow after righteousness, attained to righteousness, even the righteousness which is of faith;
31 but Israel, following after a law of righteousness, didn’t arrive at the law of righteousness.
32 Why? Because they didn’t seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone,
33 even as it is written, “Behold, I lay in Zion a stumbling stone and a rock of offense; and no one who believes in him will be disappointed.”
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:1–3What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that thou wouldst now be accursed? What has happened? Hast thou changed, hast thou given over that love? No, he replies, fear not. Rather I have even made it more intense. … I am vexed, and if it were possible to be separated from the company about Christ, and to be made an alien, not from the love of Him (that be far from him; for even all this he was doing through love), but from all that enjoyment and glory, I would accept that lot, provided my Master were not to be blasphemed … just reflect that many fathers have at many times taken up with thus much for their children, and have chosen to be separated from them, and rather to see them in honor, considering their honor dearer to them than their company.
What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that thou wouldst now be accursed? What has happened? Hast thou changed, hast thou given over that love? No, he replies, fear not. Rather I have even made it more intense. … I am vexed, and if it were possible to be separated from the company about Christ, and to be made an alien, not from the love of Him (that be far from him; for even all this he was doing through love), but from all that enjoyment and glory, I would accept that lot, provided my Master were not to be blasphemed … just reflect that many fathers have at many times taken up with thus much for their children, and have chosen to be separated from them, and rather to see them in honor, considering their honor dearer to them than their company.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:11–13But it is upon God's knowledge that he has cast the whole … And he shows that noble birth after the flesh is of no avail, but we must seek for virtue of soul, which even before the works of it God knoweth of. … Yield then to the incomprehensibleness of the election. For it is He alone Who knoweth how to crown aright. How many, for instance, seemed better than St. Matthew; to go by the exhibition of works then visible. But He that knoweth things undeclared, and is able to assay the mind's aptitude, knew the pearl though lying in the mire, and after passing by others, and being well pleased with the beauty of this, He elected it, and by adding to the noble born free-will grace from Himself, He made it approved. … Whence also he says, "Jacob have I loved, and Esau have I hated." … For it is not a mere exhibition of works that God searcheth after, but a nobleness of choice and an obedient temper (gnomen eugnomona) besides.
But it is upon God's knowledge that he has cast the whole … And he shows that noble birth after the flesh is of no avail, but we must seek for virtue of soul, which even before the works of it God knoweth of. … Yield then to the incomprehensibleness of the election. For it is He alone Who knoweth how to crown aright. How many, for instance, seemed better than St. Matthew; to go by the exhibition of works then visible. But He that knoweth things undeclared, and is able to assay the mind's aptitude, knew the pearl though lying in the mire, and after passing by others, and being well pleased with the beauty of this, He elected it, and by adding to the noble born free-will grace from Himself, He made it approved. … Whence also he says, "Jacob have I loved, and Esau have I hated." … For it is not a mere exhibition of works that God searcheth after, but a nobleness of choice and an obedient temper (gnomen eugnomona) besides.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:20–21Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. … do not suppose that this is said by Paul as an account of the creation, nor as implying a necessity over the will, but to illustrate the sovereignty and difference of dispensations … For He worketh nothing at random, or mere hazard, though thou be ignorant of the secret of His Wisdom. … And yet not even is it on the potter that the honor and the dishonor of the things made of the lump depends, but upon the use made by those that handle them, so here also it depends on the free choice. Still, as I said before, one must take this illustration to have one bearing only, which is that one should not contravene God, but yield to His incomprehensible Wisdom.
Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. … do not suppose that this is said by Paul as an account of the creation, nor as implying a necessity over the will, but to illustrate the sovereignty and difference of dispensations … For He worketh nothing at random, or mere hazard, though thou be ignorant of the secret of His Wisdom. … And yet not even is it on the potter that the honor and the dishonor of the things made of the lump depends, but upon the use made by those that handle them, so here also it depends on the free choice. Still, as I said before, one must take this illustration to have one bearing only, which is that one should not contravene God, but yield to His incomprehensible Wisdom.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:33You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness.
You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 9:3–5He could not have expressed a greater ardour of love than by what he testifies here … And such was the love of Paul; for seeing his own nation endued with so many of God's benefits, he loved God's gifts in them, and them on account of God's gifts; and he deemed it a great evil that those gifts should perish, hence it was that his mind being overwhelmed, he burst forth into this extreme wish. … these titles of dignity were testimonies of love; for we are not wont to speak thus favorably, but of those whom we love. … For the Lord, passing by other nations, had selected them as a people peculiar to himself, and had adopted them as his children, as he often testifies by Moses and the prophets; and not content simply to give them the name of children, he calls them sometimes his first-begotten, and sometimes his beloved. … for if he had honored the whole human race, in joining himself to us by a community of nature, much more did he honor them, with whom he had a closer bond of union.
He could not have expressed a greater ardour of love than by what he testifies here … And such was the love of Paul; for seeing his own nation endued with so many of God's benefits, he loved God's gifts in them, and them on account of God's gifts; and he deemed it a great evil that those gifts should perish, hence it was that his mind being overwhelmed, he burst forth into this extreme wish. … these titles of dignity were testimonies of love; for we are not wont to speak thus favorably, but of those whom we love. … For the Lord, passing by other nations, had selected them as a people peculiar to himself, and had adopted them as his children, as he often testifies by Moses and the prophets; and not content simply to give them the name of children, he calls them sometimes his first-begotten, and sometimes his beloved. … for if he had honored the whole human race, in joining himself to us by a community of nature, much more did he honor them, with whom he had a closer bond of union.
John Calvin, Commentaries, on 9:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 9:11–13Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher (nihil superius) must be sought than the goodness of God … Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. … We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. … that Jacob obtained this favor through the kindness of God, and not through his own merit.
Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher (nihil superius) must be sought than the goodness of God … Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. … We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. … that Jacob obtained this favor through the kindness of God, and not through his own merit.
John Calvin, Commentaries, on 9:10–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 9:10–13And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, who was chosen to inherit the blessing, before either of them had done good or evil. The apostle mentions this to show, that neither were their ancestors accepted through any merit of their own. … Not of works - Not for any preceding merit in him he chose. But of him that called - Of his own good pleasure who called to that privilege whom he saw good. … As it is written - With which word in Genesis, spoken so long before, that of Malachi agrees. I have loved Jacob - With a peculiar love … And I have, comparatively, hated Esau … But observe, This does not relate to the person of Jacob or Esau Nor does it relate to the eternal state either of them or their posterity.
And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, who was chosen to inherit the blessing, before either of them had done good or evil. The apostle mentions this to show, that neither were their ancestors accepted through any merit of their own. … Not of works - Not for any preceding merit in him he chose. But of him that called - Of his own good pleasure who called to that privilege whom he saw good. … As it is written - With which word in Genesis, spoken so long before, that of Malachi agrees. I have loved Jacob - With a peculiar love … And I have, comparatively, hated Esau … But observe, This does not relate to the person of Jacob or Esau Nor does it relate to the eternal state either of them or their posterity.
John Wesley, Explanatory Notes upon the New Testament, on 9:10–11 and 9:13; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 9:15–16Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will." … So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort … Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy."
Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will." … So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort … Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:15 and 9:16; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Romans 9
Romans 9:1–33, World English Bible
Romans 9 in the Bible · Told in the Story: Chapter 24, All Israel
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:1–3What sayest thou, O Paul? from Christ, thy beloved One, from Whom neither kingdom nor hell, nor things visible nor intelligible, nor another world as great, would separate thee, is it from Him that thou wouldst now be accursed? What has happened? Hast thou changed, hast thou given over that love? No, he replies, fear not. Rather I have even made it more intense. … I am vexed, and if it were possible to be separated from the company about Christ, and to be made an alien, not from the love of Him (that be far from him; for even all this he was doing through love), but from all that enjoyment and glory, I would accept that lot, provided my Master were not to be blasphemed … just reflect that many fathers have at many times taken up with thus much for their children, and have chosen to be separated from them, and rather to see them in honor, considering their honor dearer to them than their company.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:11–13But it is upon God's knowledge that he has cast the whole … And he shows that noble birth after the flesh is of no avail, but we must seek for virtue of soul, which even before the works of it God knoweth of. … Yield then to the incomprehensibleness of the election. For it is He alone Who knoweth how to crown aright. How many, for instance, seemed better than St. Matthew; to go by the exhibition of works then visible. But He that knoweth things undeclared, and is able to assay the mind's aptitude, knew the pearl though lying in the mire, and after passing by others, and being well pleased with the beauty of this, He elected it, and by adding to the noble born free-will grace from Himself, He made it approved. … Whence also he says, "Jacob have I loved, and Esau have I hated." … For it is not a mere exhibition of works that God searcheth after, but a nobleness of choice and an obedient temper (gnomen eugnomona) besides.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:20–21Here it is not to do away with free-will that he says this, but to show, up to what point we ought to obey God. For in respect of calling God to account, we ought to be as little disposed to it as the clay is. … do not suppose that this is said by Paul as an account of the creation, nor as implying a necessity over the will, but to illustrate the sovereignty and difference of dispensations … For He worketh nothing at random, or mere hazard, though thou be ignorant of the secret of His Wisdom. … And yet not even is it on the potter that the honor and the dishonor of the things made of the lump depends, but upon the use made by those that handle them, so here also it depends on the free choice. Still, as I said before, one must take this illustration to have one bearing only, which is that one should not contravene God, but yield to His incomprehensible Wisdom.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Romans · on Romans 9:33You see again how it is from faith that the boldness comes, and the gift is universal; since it is not of the Jews only that this is said, but also of the whole human race. For every one, he would say, whether Jew, or Grecian, or Scythian, or Thracian, or whatsoever else he may be, will, if he believes, enjoy the privilege of great boldness.
John Chrysostom, Homilies on the Epistle to the Romans, Homily 16; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 11, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Romans 9:3–5He could not have expressed a greater ardour of love than by what he testifies here … And such was the love of Paul; for seeing his own nation endued with so many of God's benefits, he loved God's gifts in them, and them on account of God's gifts; and he deemed it a great evil that those gifts should perish, hence it was that his mind being overwhelmed, he burst forth into this extreme wish. … these titles of dignity were testimonies of love; for we are not wont to speak thus favorably, but of those whom we love. … For the Lord, passing by other nations, had selected them as a people peculiar to himself, and had adopted them as his children, as he often testifies by Moses and the prophets; and not content simply to give them the name of children, he calls them sometimes his first-begotten, and sometimes his beloved. … for if he had honored the whole human race, in joining himself to us by a community of nature, much more did he honor them, with whom he had a closer bond of union.
John Calvin, Commentaries, on 9:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Romans 9:11–13Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher (nihil superius) must be sought than the goodness of God … Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. … We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. … that Jacob obtained this favor through the kindness of God, and not through his own merit.
John Calvin, Commentaries, on 9:10–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Romans 9:10–13And that God's blessing does not belong to all the descendants of Abraham, appears not only by this instance, but by that of Esau and Jacob, who was chosen to inherit the blessing, before either of them had done good or evil. The apostle mentions this to show, that neither were their ancestors accepted through any merit of their own. … Not of works - Not for any preceding merit in him he chose. But of him that called - Of his own good pleasure who called to that privilege whom he saw good. … As it is written - With which word in Genesis, spoken so long before, that of Malachi agrees. I have loved Jacob - With a peculiar love … And I have, comparatively, hated Esau … But observe, This does not relate to the person of Jacob or Esau Nor does it relate to the eternal state either of them or their posterity.
John Wesley, Explanatory Notes upon the New Testament, on 9:10–11 and 9:13; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Romans 9:15–16Yet it is worthy of notice that this is expressed in the positive rather than the negative form: not, "I will have mercy on none but whom I will"; but, "I will have mercy on whomsoever I will." … So then it is not of him that willeth--hath the inward desire nor of him that runneth--maketh active effort … Both these are indispensable to salvation, yet salvation is owing to neither, but is purely "of God that showeth mercy."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:15 and 9:16; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.