Romans 9

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

That I have great heaviness and continual sorrow in my heart.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;

Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

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.

For this is the word of promise, At this time will I come, and Sara shall have a son.

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

(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;)

It was said unto her, The elder shall serve the younger.

As it is written, Jacob have I loved, but Esau have I hated.

What shall we say then? Is there unrighteousness with God? God forbid.

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.

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

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.

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

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?

Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

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.

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:

For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.

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.

What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

What does Romans 9:13 mean?

Explanation

The verse "As it is written, Jacob have I loved, but Esau have I hated." (Romans 9:13) is a quote from the Old Testament book of Malachi (Malachi 1:2-3).

In this context, Paul, the author of Romans, is addressing the sovereignty of God in His selection and dealing with the nations and individuals.

The literal sense here involves the historical persons of Esau and Jacob, where Jacob is chosen to carry forward God’s covenantal promises while Esau is not.

However, the deeper meaning explores the themes of divine election and God's mercy.

“Hated” in this context can be understood in comparative terms, denoting preference rather than an emotional hatred as modern readers might perceive.

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Historical Context

Romans was written by Paul in the 1st century A.D., a time when the early Church was grappling with the relationship between Judaism and the newer Christian faith.

This quote originates from Malachi, a prophet who wrote in the context of post-exilic Judah, when people were questioning God's love for Israel.

Paul uses this Old Testament quote to illustrate that God's election is not based on human criteria or actions but on His divine purpose and plan.

Theological Insights

The verse has been interpreted in various theological ways.

Some Calvinists see it as affirming the doctrine of unconditional election, where God predestines some individuals to salvation irrespective of their actions. Arminians may argue that the election of Jacob represents God’s foreknowledge of faith.

Moreover, there is debate about whether "hate" here implies literal animosity or is a Semitic expression for being placed in a lower priority. Both sides agree that the focus is on God’s sovereign choice, which transcends human concepts of fairness.

Practical Applications

From a practical standpoint, this verse can serve as a reminder of the following: the importance of trusting in God’s broader plan even when life seems unfair, the need to humility acknowledging that humans cannot fully comprehend divine election, and an encouragement to Christians to consider their calling and the unmerited grace they’ve received.

Cross-References

Malachi 1:2-3: "I have loved you, saith the LORD.

Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob, And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness."

Genesis 25:23: "And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger."
Romans 8:29: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren."

Language Study

In the original Greek text, the word translated "loved" is "ἠγάπησα" (ēgapēsa), which relates to a charitable and affectionate love.

The word for "hated" is "ἐμίσησα" (emisēsa), which can imply animosity but also used to express a preference or choice. The strong contrast here conveys the idea of choosing one over the other for a specific purpose.

Cultural and Religious Comparisons

In many ancient cultures and religions, there are stories of gods choosing one individual or group over another, often based on certain virtues or favors.

However, in the context of this verse, the emphasis is on divine sovereignty, not human merit. This can be contrasted with polytheistic mythologies where deities often exhibit favoritism based on personal whims.

Scientific Perspectives

This verse does not lend itself to direct scientific examination as it deals with theological concepts rather than empirical claims.

Indirectly, one could discuss the implications of belief in divine election on human behavior and psychology, or the influence of genetics and environment on the development of individuals and nations, as a hypothetical modern parallel to the biblical narrative.

Commentaries

Experts have taken various stances on this verse.

Some, like John Piper, argue for a Calvinist interpretation of God's sovereignty and divine election.

Others, such as William Lane Craig, offer a Molinist perspective, suggesting that God's foreknowledge includes knowing what any free agent would do under any given circumstance.

Craig Keener, a New Testament scholar, while acknowledging the difficulty the passage presents, points to its focus on God’s mercy and the broader narrative of Israel's history to understand Paul's point.

Generally, most scholars agree that Romans 9:13 must be read within its larger biblical context to be fully understood.

Romans 9

Romans 9

What does Romans 9:13 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Romans 9:13 mean?

Explanation

Top Rated Romans Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?