91 Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit, 2 that I have great grief and unceasing pain in my heart— 3 for I was wishing, I myself, to be anathema from the Christ—for my brethren, my kindred, according to the flesh, 4 who are Israelites, whose 'is' the adoption, and the glory, and the covenants, and the lawgiving, and the service, and the promises, 5 whose 'are' the fathers, and of whom 'is' the Christ, according to the flesh, who is over all, God blessed to the ages. Amen.
6 And it is not possible that the word of God hath failed; for not all who 'are' of Israel are these Israel; 7 nor because they are seed of Abraham 'are' all children, but—'in Isaac shall a seed be called to thee;' 8 that is, the children of the flesh—these 'are' not children of God; but the children of the promise are reckoned for seed; 9 for the word of promise 'is' this; 'According to this time I will come, and there shall be to Sarah a son.' 10 And not only 'so', but also Rebecca, having conceived by one—Isaac our father— 11 (for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her— 12 'The greater shall serve the less;' 13 according as it hath been written, 'Jacob I did love, and Esau I did hate.'
14 What, then, shall we say? unrighteousness 'is' with God? let it not be! 15 for to Moses He saith, 'I will do kindness to whom I do kindness, and I will have compassion on whom I have compassion;' 16 so, then—not of him who is willing, nor of him who is running, but of God who is doing kindness: 17 for the Writing saith to Pharaoh—'For this very thing I did raise thee up, that I might shew in thee My power, and that My name might be declared in all the land;' 18 so, then, to whom He willeth, He doth kindness, and to whom He willeth, He doth harden. 19 Thou wilt say, then, to me, 'Why yet doth He find fault? for His counsel who hath resisted?' 20 nay, but, O man, who art thou that art answering again to God? shall the thing formed say to Him who did form 'it', Why me didst thou make thus? 21 hath not the potter authority over the clay, out of the same lump to make the one vessel to honour, and the one to dishonour? 22 And if God, willing to shew the wrath and to make known His power, did endure, in much long suffering, vessels of wrath fitted for destruction, 23 and that He might make known the riches of His glory on vessels of kindness, that He before prepared for glory, whom also He did call—us— 24 not only out of Jews, but also out of nations,
25 as also in Hosea He saith, 'I will call what 'is' not My people—My people; and her not beloved—Beloved, 26 and it shall be—in the place where it was said to them, Ye 'are' not My people; there they shall be called sons of the living God.' 27 And Isaiah doth cry concerning Israel, 'If the number of the sons of Israel may be as the sand of the sea, the remnant shall be saved; 28 for a matter He is finishing, and is cutting short in righteousness, because a matter cut short will the Lord do upon the land. 29 and according as Isaiah saith before, 'Except the Lord of Sabaoth did leave to us a seed, as Sodom we had become, and as Gomorrah we had been made like.'
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.