AISBT ReaderRom 9:1–33
Notes · 18 on Rom 9:1–33
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Notes · Rom 9:1–33

God's Word Has Not Failed

18 approved team notes on Rom 9:1–33.
Read Rom 9:1–33

Rom 9:1

exegeticalRom 9:1–33
Introduction to Romans 9:1–33: Paul's anguish for Israel, God's word that has not failed, and the stone of stumbling
  • SaysPaul has great sorrow for his kin, the people of Israel; God's word has not failed, for not all who are descended from Israel are Israel; Gentiles obtained righteousness by faith while Israel stumbled over the stumbling stone (9:2–6, 30–32).
  • ImpliesThe chapter answers whether God's promises to Israel have failed, given Israel's unbelief, from God's way of choosing, his freedom in mercy and hardening, the prophets, and Israel's pursuit of righteousness as if by works.
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exegeticalRom 9:1–5
Paul's anguish for his kin, Israel's privileges, and Christ "who is God over all" (Romans 9:1–5)
  • SaysPaul speaks the truth in Christ about his great sorrow and could wish himself ἀνάθεμα from Christ for his brothers (9:1–3).
  • ImpliesThe wish is hypothetical and cannot happen (8:38–39); Moses' plea in Exod 32:32 is the nearest parallel.
  • SaysIsrael's privileges are the adoption, the glory, the covenants (plural in the team text; var.Rom.9.4.diathekai), the law, the worship, the promises, the patriarchs, and the Christ according to the flesh (9:4–5).
  • UncertainWhether 9:5b calls Christ God: (1) a clause about Christ (lean, on the grounds in var.Rom.9.5.punctuation: ὁ ὤν refers back, a separate blessing puts εὐλογητός first, τὸ κατὰ σάρκα invites the contrast; BSB; Sanday and Headlam with slight hesitation); (2) a stop after σάρκα and a blessing of God (Paul's habit, 1:25); (3) a stop after πάντων.
  • ImpliesChrist's deity does not rest on 9:5 alone (John 1:1, 18; Phil 2:6; Titus 2:13).
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historicalRom 9:1–5; Acts 28:17–24
Jews at Rome and Paul’s mission to Israel (9:1–5)
  • SaysRom 9:2–4 says Paul has great sorrow for his kin, the people of Israel; Rom 1:16 says the gospel is first to the Jew, then to the Greek; Acts 13:46, 17:2 and 28:17, 24 show Paul speaking first to the Jews in the synagogue and, at Rome, to the Jewish leaders, some of whom were convinced; Acts 18:2 says Claudius ordered all the Jews to leave Rome.
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Rom 9:6

exegeticalRom 9:6–13
Not all Israel is Israel: Isaac, Jacob, and "God’s plan of election" (Romans 9:6–13)
  • SaysGod's word has not failed, for not all who are descended from Israel are Israel (9:6).
  • SaysNot all Abraham's descendants are his children; the offspring is reckoned through Isaac (Gen 21:12), and the children of the promise are regarded as offspring (9:7–9; Gen 18:10, 14).
  • SaysBefore the twins were born or had done anything good or bad, so that God's purpose according to election might stand, not by works but by him who calls, Rebecca was told that the older would serve the younger (9:10–12; Gen 25:23).
  • Says'Jacob I loved, but Esau I hated' quotes Mal 1:2–3 as in the LXX, with Jacob fronted (9:13).
  • Implies'Loved' and 'hated' are a Semitic idiom of choosing and not choosing (Gen 29:30–31), and Malachi speaks of peoples; the stronger reading takes 'hated' as active rejection (Mal 1:3–4).
  • UncertainWhether Gen 25:23 and Mal 1:2–3 are used of individuals and eternal destiny or of peoples and their place in God's purpose belongs to the election question, with no team lean.
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exegeticalRom 9:6–24
How election works in Romans 9:6–24: Reformed, Arminian and Wesleyan, and corporate or national views
  • SaysGod's purpose according to election stands not by works but by him who calls; mercy depends on God, not on human desire or effort; he has mercy and hardens as he wills; the potter has authority over the clay (9:11–12, 16, 18, 20–21).
  • UncertainHow election works in 9:6–24, with no team lean: Reformed (individual, unconditional; 9:11, 16, 18, 22–23; Augustine, Calvin), Arminian and Wesleyan (conditional, hardening as judicial response; 9:30–32; 10:21; Exod 8:15, 32; Arminius, Wesley), and corporate or national (peoples and their roles, the elect people in Christ; Gen 25:23; Mal 1:2–3; Rom 9:24).
  • ImpliesAll three views affirm God's freedom and grace and human responsibility (9:30–10:21).
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languageRom 9:6; Rom 9:7; Rom 9:8; Rom 9:9; Rom 9:10; Rom 9:11; Rom 9:12; Rom 9:13
οὐχ … ἐκπέπτωκεν ὁ λόγος … ἡ κατʼ ἐκλογὴν πρόθεσις … ἐμίσησα (9:6–13)
  • SaysGod's word has not failed, for not all who are descended from Israel are Israel (9:6).
  • SaysThe children of the promise are regarded as offspring (9:8).
  • SaysBefore the twins had done anything, God's purpose according to election was to stand, not from works but from him who calls (9:11–12).
  • Implies'Jacob I loved, but Esau I hated' is a Semitic idiom of choosing one and not the other (stronger reading: active rejection).
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Rom 9:7

languageRom 9:7; Rom 9:9; Rom 9:12
Rom 9:7, 9, 12: Gen 21:12; 18:10, 14; and 25:23 (MT and LXX)
  • SaysRom 9:7 Ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα quotes Gen 21:12 בְיִצְחָק יִקָּרֵא לְךָ זָרַע as in the LXX (ὅτι ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα) without its opening conjunction.
  • SaysRom 9:9 Κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός combines Gen 18:10 (κατὰ τὸν καιρὸν τοῦτον) and 18:14 (καὶ ἔσται τῇ Σάρρᾳ υἱός; MT לַמּוֹעֵד אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וּלְשָׂרָה בֵן) with Paul's own verb ἐλεύσομαι.
  • SaysRom 9:12 Ὁ μείζων δουλεύσει τῷ ἐλάσσονι quotes Gen 25:23 וְרַב יַעֲבֹד צָעִיר as in the LXX (καὶ ὁ μείζων δουλεύσει τῷ ἐλάσσονι).
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Rom 9:13

languageRom 9:13
Rom 9:13: "Jacob I have loved, but Esau I have hated" (Mal 1:2–3, MT and LXX)
  • SaysMal 1:2–3 וָאֹהַב אֶת־יַעֲקֹב וְאֶת־עֵשָׂו שָׂנֵאתִי.
  • SaysSwete καὶ ἠγάπησα τὸν Ἰακώβ … τὸν δὲ Ἠσαὺ ἐμίσησα; Paul's Τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαῦ ἐμίσησα is the LXX with Τὸν Ἰακὼβ fronted.
  • Saysשָׂנֵא is the ordinary verb "hate" (BDB p. 971); Gen 29:30–31 uses שְׂנוּאָה of Leah, loved less than Rachel.
  • ImpliesIn Mal 1:2–3 and Rom 9:13 "loved/hated" is a Semitic idiom of choosing and not choosing; Malachi speaks of the two peoples.
  • UncertainWhether "hated" goes further, to active rejection, is debated; the stronger reading cites Edom's judgment in Mal 1:3–4.
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Rom 9:14

exegeticalRom 9:14–18
Is God unjust? Mercy on whom he wills, Pharaoh raised up, and hardening (Romans 9:14–18)
  • SaysGod is not unjust; he has mercy on whom he has mercy and compassion on whom he has compassion (9:14–15, quoting Exod 33:19 as in the LXX); mercy does not depend on human desire or effort but on God who has mercy (9:16).
  • SaysGod raised Pharaoh up to display his power and make his name known (9:17, from Exod 9:16, with an active verb nearer the Hebrew than the LXX), and he hardens whom he wants (9:18).
  • UncertainWhat 'raised you up' means (brought onto history's stage, kept alive, or brought into being), and what Exod 9:16 means for election (a decree about Pharaoh's destiny, or God's use of a ruler in redemptive history), with no team lean.
  • SaysExodus says that God hardened Pharaoh's heart (Exod 9:12; 10:20, 27; 14:8).
  • SaysExodus says that Pharaoh hardened his own heart (Exod 8:15, 32; 9:34).
  • UncertainHow God's hardening and Pharaoh's hardening relate, with no team lean: God's sovereign act, Pharaoh still responsible (Augustine; Calvin), or a judicial response to persistent unbelief (Arminius; Wesley).
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languageRom 9:14; Rom 9:15; Rom 9:16; Rom 9:17; Rom 9:18
ἐλεήσω ὃν ἂν ἐλεῶ … ὃν δὲ θέλει σκληρύνει (9:14–18)
  • SaysGod is not unjust; he has mercy on whom he has mercy (9:14–15, quoting Exod 33:19).
  • SaysMercy does not depend on human will or effort but on God who has mercy (9:16).
  • SaysGod raised Pharaoh up to display his power, and he hardens whom he wants (9:17–18).
  • SaysGod hardened Pharaoh's heart (Exod 4:21; 9:12).
  • SaysPharaoh hardened his own heart (Exod 8:15, 32).
  • UncertainHow God's hardening and Pharaoh's hardening relate; no lean.
  • UncertainHow election works in 9:6–24 (Reformed, Arminian and Wesleyan, and corporate or national views); no team lean.
  • ImpliesAll three views affirm God's freedom, his grace, and human responsibility.
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Rom 9:15

languageRom 9:15; Rom 9:17
Rom 9:15, 17: Exod 33:19 and 9:16 (MT and LXX)
  • SaysRom 9:15 Ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτιρήσω ὃν ἂν οἰκτίρω quotes Exod 33:19 וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם as in Swete (ἐλεήσω ὃν ἂν ἐλεῶ, καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω), spelling οἰκτιρ- for Swete's οἰκτειρ-.
  • SaysExod 9:16 בַּעֲבוּר זֹאת הֶעֱמַדְתִּיךָ: Hiphil of עָמַד, "station, set, cause to stand" (BDB p. 763).
  • SaysSwete's Exod 9:16 has καὶ ἕνεκεν τούτου διετηρήθης ("you were preserved"), ἵνα ἐνδείξωμαι ἐν σοὶ τὴν ἰσχύν μου, and καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.
  • SaysPaul's Εἰς αὐτὸ τοῦτο ἐξήγειρά σε is active and nearer the Hebrew Hiphil than the LXX passive; τὴν δύναμίν μου matches A against Swete's "strength"; ὅπως ἐνδείξωμαι replaces the LXX conjunction; the last clause is the LXX.
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Rom 9:19

exegeticalRom 9:19–24
Who can resist his will? The potter and the clay, vessels of wrath and of mercy, called from Jews and Gentiles (Romans 9:19–24)
  • SaysThe objector asks why God still finds fault, since no one resists his will; Paul answers that the one formed may not talk back to God (9:19–20), and that the potter has the right to make from the same lump one vessel for special occasions and another for common use (9:21).
  • UncertainWhether 9:20–21 echoes Isa 29:16 and 45:9 (lean: it does; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι is the LXX wording of Isa 29:16) or uses a common image (alternative; Jer 18:1–6).
  • SaysGod bore with great patience the vessels of wrath prepared for destruction, to make his glory known to the vessels of mercy he prepared beforehand for glory, including us, called from Jews and Gentiles (9:22–24).
  • UncertainWhether κατηρτισμένα is passive ('prepared') or middle ('having prepared themselves'), beside the active προητοίμασεν; no team lean on the theological conclusion (God's preparing: Augustine, Calvin; self-prepared: Arminius, Wesley).
  • SaysThe vessels of mercy are 'us,' called from Jews and Gentiles (9:24).
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languageRom 9:19; Rom 9:20; Rom 9:21; Rom 9:22; Rom 9:23; Rom 9:24
τῷ γὰρ βουλήματι … ὁ κεραμεύς … σκεύη ὀργῆς κατηρτισμένα (9:19–24)
  • SaysThe objector asks why God still blames, since no one resists his will; Paul answers that the one formed may not talk back to the one who formed it (9:19–20).
  • SaysThe potter has authority to make from the same lump one vessel for honor and another for dishonor (9:21).
  • UncertainWhether 9:20 echoes Isa 29:16 (and 45:9), whose LXX wording it shares; lean: it does.
  • SaysGod endured vessels of wrath with patience and prepared vessels of mercy beforehand for glory, from Jews and Gentiles (9:22–24).
  • UncertainWhether κατηρτισμένα is middle ('having prepared themselves') or passive ('prepared'), set against the active προητοίμασεν; no team lean on the theological conclusion.
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Rom 9:25

exegeticalRom 9:25–29
"Not my people" called "my people", and only the remnant saved: Hosea and Isaiah (Romans 9:25–29)
  • SaysPaul cites Hos 2:23 (MT/LXX 2:25) and 1:10 (MT/LXX 2:1): God will call 'not my people' 'my people', and they will be called sons of the living God (9:25–26); his wording follows B's 'beloved', uses καλέσω, and adds ἐκεῖ as in A.
  • SaysHosea spoke of Israel (Hos 1:6–10); Paul applies the words to Gentiles as well (9:24–26).
  • UncertainHow Paul justifies applying Hosea to Gentiles: a principle by analogy; a fulfillment beyond Hosea's horizon; or the scattered northern tribes taking in Gentiles.
  • SaysIsaiah cries out that only the remnant will be saved and that the Lord will carry out his sentence thoroughly and decisively (9:27–28), from Hos 1:10 and an abridged Isa 10:22–23; the team text of 9:28 is the shorter (var.Rom.9.28.syntemnon).
  • SaysUnless the Lord of Hosts had left a seed, Israel would have become like Sodom and Gomorrah (9:29, quoting Isa 1:9 as in the LXX).
  • ImpliesThe remnant answers 9:6: God's word has not failed because he has kept a remnant (11:5).
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languageRom 9:25; Rom 9:26
Rom 9:25–26: Hos 2:23 (MT 2:25) and 1:10 (MT 2:1)
  • SaysEnglish Hos 1:10 and 2:23 are MT and LXX 2:1 and 2:25; Swete prints 1:10 and 2:23 with the others in the margin.
  • SaysHos 2:23 (MT 2:25) וְרִחַמְתִּי אֶת־לֹא רֻחָמָה … וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה.
  • SaysSwete ἀγαπήσω τὴν Οὐκ ἠγαπημένην, καὶ ἐρῶ τῷ Οὐ λαῷ μου Λαός μου εἶ σύ; A and Q have "have mercy" forms; Paul's Καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην keeps B's "beloved," uses Καλέσω, and reorders.
  • SaysHos 1:10 (MT 2:1) יֵאָמֵר לָהֶם בְּנֵי אֵל־חָי; Swete κληθήσονται καὶ αὐτοὶ υἱοὶ θεοῦ ζῶντος; Paul's ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος adds ἐκεῖ and omits καὶ αὐτοὶ, both as in A.
  • SaysHosea spoke of Israel (Hos 1:6–10); Paul applies the words to Gentiles as well (Rom 9:24–26).
  • UncertainHow Paul justifies applying Hosea to Gentiles: analogy/principle; fulfillment beyond Hosea's horizon; or the scattered northern tribes taking in Gentiles.
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Rom 9:27

languageRom 9:27; Rom 9:28; Rom 9:29
Rom 9:27–29: Isa 10:22–23 (with Hos 1:10) and Isa 1:9
  • SaysRom 9:27 ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης is Swete's Hos 1:10 ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, in place of Isa 10:22 "your people, O Israel."
  • SaysIsa 10:22 שְׁאָר יָשׁוּב; Swete τὸ κατάλιμμα αὐτῶν σωθήσεται; Paul ὑπόλειμμα σωθήσεται.
  • SaysRom 9:28 λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς abridges Swete's Isa 10:22b–23, with γὰρ as in ℵAQΓ, κύριος as in B, and ἐπὶ τῆς γῆς for the LXX "whole world" (MT בְּקֶרֶב כָּל־הָאָרֶץ).
  • SaysRom 9:29 Εἰ μὴ κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν is Swete's Isa 1:9; LXX σπέρμα renders שָׂרִיד כִּמְעָט.
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Rom 9:30

exegeticalRom 9:30–33
Gentiles obtained righteousness by faith; Israel stumbled over the stone laid in Zion (Romans 9:30–33)
  • SaysGentiles who did not pursue righteousness obtained the righteousness that is by faith, while Israel, pursuing a law of righteousness, did not attain it, because they pursued it not by faith but as if by works; they stumbled over the stumbling stone (9:30–32).
  • Says9:33 sets words from Isa 8:14 inside Isa 28:16: a stone of stumbling laid in Zion, and the one who believes in him will not be put to shame.
  • ImpliesThe stone is Christ (10:9–11; the personal ἐπʼ αὐτῷ; 1 Pet 2:4–8); other readings take it as the Torah or as God himself (Isa 8:13–14).
  • ImpliesThe stumbling is at Christ, and the failure is not pursuing righteousness by faith (9:32; 10:3–4).
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Rom 9:33

languageRom 9:33
Rom 9:33: Isa 28:16 merged with 8:14 (MT and LXX)
  • SaysRom 9:33 Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται sets Isa 8:14 inside Isa 28:16.
  • SaysIsa 28:16 הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן … הַמַּאֲמִין לֹא יָחִישׁ.
  • SaysSwete Ἰδοὺ ἐγὼ ἐμβάλλω εἰς τὰ θεμέλια Σειὼν λίθον … καὶ ὁ πιστεύων οὐ μὴ καταισχυνθῇ; Paul τίθημι ἐν Σιὼν and οὐ καταισχυνθήσεται; "in him" as in ℵAQ, not B.
  • SaysIsa 8:14 וּלְאֶבֶן נֶגֶף וּלְצוּר מִכְשׁוֹל; Swete οὐχ ὡς λίθου προσκόμματι συναντήσεσθε οὐδὲ ὡς πέτρας πτώματι.
  • SaysPaul's λίθον προσκόμματος καὶ πέτραν σκανδάλου is nearer the Hebrew than the LXX denial; 1 Pet 2:6, 8 joins the same texts.
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