91 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed [1] from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, [2] and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.
6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder [3] shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.
14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted [4] to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 For he will finish the work, [5] and cut it short in righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.
91 I speak the truth in Christ-I am not lying, my conscience confirms it through the Holy Spirit- 2 I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, 4 the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. 5 Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised!
6 It is not as though God's word had failed. For not all who are descended from Israel are Israel. 7 Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned."
14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."
25 As he says in Hosea: "I will call them 'my people' who are not my people; and I will call her 'my loved one' who is not my loved one,"
91 I am speaking the truth in Christ--I am not lying; my conscience bears me witness in the Holy Spirit-- 2 that I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers,
6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but "Through Isaac shall your offspring be named." 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. 9 For this is what the promise said: "About this time next year I will return, and Sarah shall have a son." 10 And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad--in order that God's purpose of election might continue, not because of works but because of him who calls-- 12 she was told, "The older will serve the younger." 13 As it is written, "Jacob I loved, but Esau I hated."
14 What shall we say then? Is there injustice on God's part? By no means! 15 For he says 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 depends not on human will or exertion,
25 As indeed he says in Hosea, "Those who were not my people I will call 'my people,' and her who was not beloved I will call 'beloved.'" 26 "And in the very place where it was said to them, 'You are not my people,' there they will be called 'sons of the living God.'" 27 And Isaiah cries out concerning Israel: "Though the number of the sons of Israel
91 At the same time, you need to know that I carry with me at all times a huge sorrow. 2 It's an enormous pain deep within me, and I'm never free of it. I'm not exaggerating - Christ and the Holy Spirit are my witnesses. It's the Israelites . . . 3 If there were any way I could be cursed by the Messiah so they could be blessed by him, I'd do it in a minute. They're my family. 4 I grew up with them. They had everything going for them - family, glory, covenants, revelation, worship, promises, 5 to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes!
6 Don't suppose for a moment, though, that God's Word has malfunctioned in some way or other. The problem goes back a long way. From the outset, not all Israelites of the flesh were Israelites of the spirit. 7 It wasn't Abraham's sperm that gave identity here, but God's promise. Remember how it was put: "Your family will be defined by Isaac"? 8 That means that Israelite identity was never racially determined by sexual transmission, but it was God-determined by promise. 9 Remember that promise, "When I come back next year at this time, Sarah will have a son"? 10 And that's not the only time. To Rebecca, also, a promise was made that took priority over genetics. When she became pregnant by our one-of-a-kind ancestor, Isaac, 11 and her babies were still innocent in the womb - incapable of good or bad - she received a special assurance from God. What God did in this case made it perfectly plain that his purpose is not a hit-or-miss thing dependent on what we do or don't do, but a sure thing determined by his decision, flowing steadily from his initiative. 12 God told Rebecca, "The firstborn of your twins will take second place." 13 Later that was turned into a stark epigram: "I loved Jacob; I hated Esau."
14 Is that grounds for complaining that God is unfair? Not so fast, please. 15 God told Moses, "I'm in charge of mercy. I'm in charge of compassion." 16 Compassion doesn't originate in our bleeding hearts or moral sweat, but in God's mercy. 17 The same point was made when God said to Pharaoh, "I picked you as a bit player in this drama of my salvation power." 18 All we're saying is that God has the first word, initiating the action in which we play our part for good or ill. 19 Are you going to object, "So how can God blame us for anything since he's in charge of everything? If the big decisions are already made, what say do we have in it?" 20 Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn't talk back to the fingers that mold it, saying, "Why did you shape me like this?" 21 Isn't it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans? 22 If God needs one style of pottery especially designed to show his angry displeasure 23 and another style carefully crafted to show his glorious goodness, isn't that all right? 24 Either or both happens to Jews, but it also happens to the other people.
25 Hosea put it well: I'll call nobodies and make them somebodies; I'll call the unloved and make them beloved. 26 In the place where they yelled out, "You're nobody!" they're calling you "God's living children." 27 Isaiah maintained this same emphasis: If each grain of sand on the seashore were numbered and the sum labeled "chosen of God," They'd be numbers still, not names; salvation comes by personal selection. 28 God doesn't count us; he calls us by name. Arithmetic is not his focus. 29 Isaiah had looked ahead and spoken the truth: If our powerful God had not provided us a legacy of living children, We would have ended up like ghost towns, like Sodom and Gomorrah.
91 I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, 2 that I have great sorrow and continual grief in my heart. 3 For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh, 4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.
6 But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel, 7 nor are they all children because they are the seed of Abraham; but, "In Isaac your seed shall be called." 8 That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. 9 For this is the word of promise: "At this time I will come and Sarah shall have a son." 10 And not only this, but when Rebecca also had conceived by one man, even by our father Isaac 11 (for the children not yet being born, nor having done any good or evil, 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 older shall serve the younger." 13 As it is written, "Jacob I have loved, but Esau I have hated."
14 What shall we say then? Is there unrighteousness with God? Certainly not! 15 For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion." 16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy. 17 For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth." 18 Therefore He has mercy on whom He wills, and whom He wills He hardens. 19 You will say to me then, "Why does He still find fault? For who has resisted His will?" 20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?" 21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? 22 What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, 23 and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, 24 even us whom He called, not of the Jews only, but also of the Gentiles?
25 As He says also in Hosea: "I will call them My people, who were not My people, And her beloved, who was not beloved." 26 "And it shall come to pass in the place where it was said to them, 'You are not My people,' There they shall be called sons of the living God." 27 Isaiah also cries out concerning Israel: "Though the number of the children of Israel be as the sand of the sea, The remnant 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 And as Isaiah said before: "Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah."
91 With Christ as my witness, I speak with utter truthfulness. My conscience and the Holy Spirit confirm it. 2 My heart is filled with bitter sorrow and unending grief 3 for my people, my Jewish brothers and sisters. I would be willing to be forever cursed-cut off from Christ!-if that would save them. 4 They are the people of Israel, chosen to be God's adopted children. God revealed his glory to them. He made covenants with them and gave them his law. He gave them the privilege of worshiping him and receiving his wonderful promises. 5 Abraham, Isaac, and Jacob are their ancestors, and Christ himself was an Israelite as far as his human nature is concerned. And he is God, the one who rules over everything and is worthy of eternal praise! Amen.
6 Well then, has God failed to fulfill his promise to Israel? No, for not all who are born into the nation of Israel are truly members of God's people! 7 Being descendants of Abraham doesn't make them truly Abraham's children. For the Scriptures say, "Isaac is the son through whom your descendants will be counted," though Abraham had other children, too. 8 This means that Abraham's physical descendants are not necessarily children of God. Only the children of the promise are considered to be Abraham's children. 9 For God had promised, "I will return about this time next year, and Sarah will have a son." 10 This son was our ancestor Isaac. When he married Rebekah, she gave birth to twins. 11 But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes; 12 he calls people, but not according to their good or bad works.) She was told, "Your older son will serve your younger son." 13 In the words of the Scriptures, "I loved Jacob, but I rejected Esau."
14 Are we saying, then, that God was unfair? Of course not! 15 For God said to Moses, "I will show mercy to anyone I choose, and I will show compassion to anyone I choose." 16 So it is God who decides to show mercy. We can neither choose it nor work for it. 17 For the Scriptures say that God told Pharaoh, "I have appointed you for the very purpose of displaying my power in you and to spread my fame throughout the earth." 18 So you see, God chooses to show mercy to some, and he chooses to harden the hearts of others so they refuse to listen. 19 Well then, you might say, "Why does God blame people for not responding? Haven't they simply done what he makes them do?" 20 No, don't say that. Who are you, a mere human being, to argue with God? Should the thing that was created say to the one who created it, "Why have you made me like this?" 21 When a potter makes jars out of clay, doesn't he have a right to use the same lump of clay to make one jar for decoration and another to throw garbage into? 22 In the same way, even though God has the right to show his anger and his power, he is very patient with those on whom his anger falls, who are destined for destruction. 23 He does this to make the riches of his glory shine even brighter on those to whom he shows mercy, who were prepared in advance for glory. 24 And we are among those whom he selected, both from the Jews and from the Gentiles.
25 Concerning the Gentiles, God says in the prophecy of Hosea, "Those who were not my people, I will now call my people. And I will love those whom I did not love before." 26 And, "Then, at the place where they were told, 'You are not my people,' there they will be called 'children of the living God.'" 27 And concerning Israel, Isaiah the prophet cried out, "Though the people of Israel are as numerous as the sand of the seashore, only a remnant will be saved. 28 For the Lord will carry out his sentence upon the earth quickly and with finality." 29 And Isaiah said the same thing in another place: "If the Lord of Heaven's Armies had not spared a few of our children, we would have been wiped out like Sodom, destroyed like Gomorrah."
Matthew Henry's Commentary on Romans 9:1-29
Commentary on Romans 9:1-5
(Read Romans 9:1-5)
Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as "accursed," to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.
Commentary on Romans 9:6-13
(Read Romans 9:6-13)
The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.
Commentary on Romans 9:14-24
(Read Romans 9:14-24)
Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hosea 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
Commentary on Romans 9:25-29
(Read Romans 9:25-29)
The rejecting of the Jews, and the taking in the Gentiles, were foretold in the Old Testament. It tends very much to the clearing of a truth, to observe how the Scripture is fulfilled in it. It is a wonder of Divine power and mercy that there are any saved: for even those left to be a seed, if God had dealt with them according to their sins, had perished with the rest. This great truth this Scripture teaches us. Even among the vast number of professing Christians it is to be feared that only a remnant will be saved.