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 9:4 mean?

Explanation

Romans 9:4 is a verse from the New Testament in which the Apostle Paul reflects on the privileges and responsibilities given by God to the Israelites, the Jewish people.

This single verse carries a layered message regarding the identity and heritage of the Israelites, emphasizing both their historical significance and their unique relationship with God.

The passage highlights the special standing they have as the recipients of various divine gifts:

"Adoption": This refers to Israel's status as chosen children of God.
"The glory": This signifies the divine presence and revelation associated with Israel, such as the Shekinah glory that filled the Tabernacle and Temple.
"The covenants": These are the major agreements established between God and the Israelites, such as those with Abraham, Moses, and David.
"The law": This points to the Torah, the holy laws given to Israel at Sinai.
"The service of God": Here, it indicates the Temple rituals and sacrifices that were exclusive to the Israelites.
"The promises": God's assurances to the patriarchs about the land, a nation, and a blessing to all nations through them.

This verse carries with it a sense of lament, as Paul is about to contrast Israel's monumental heritage with their current rejection of Jesus as the Messiah.

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Historical Context

Romans was written circa 56-58 A.D. by the Apostle Paul as a letter to the Christian church in Rome, where Jews and Gentiles were coming to grips with their respective roles in God's plan.

At this time, there was tension and challenges in integrating Jewish Christian and Gentile Christian communities.

Paul addresses complex theological disagreements, including the relationship between the law of Moses and the gospel of Christ.

The Apostle seeks to explain God's unfolding plan of salvation, the role of Israel, and the inclusivity of the Gentiles.

Theological Insights

From a Christian theological perspective, Romans 9:4 affirms the chosen status of Israel and acknowledges the foundational roles they play in God's overall plan of redemption. It highlights how God’s mercies and promises were specially entrusted to the Jewish nation.

However, Paul views these privileges as leading ultimately to Christ, who fulfills the Law and the Prophets.

Different theological viewpoints exist on the continuing role of Israel in God's plan.

Some believe that the Church has superseded Israel (Supersessionism or Replacement Theology), while others maintain that God's promises to Israel still stand (Dispensationalism or Christian Zionism), which includes a future for Israel alongside the Church.

Practical Applications

This verse encourages believers to respect the biblical heritage and recognize God's faithfulness in history. It also prompts reflection on individual and collective responsibilities when entrusted with divine truths.

Additionally, it can inspire gratitude for the intrinsic value of one’s spiritual legacy and the importance of stewardship over what has been received.

Cross-References

Ephesians 2:12 - "That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."
Hebrews 9:1-4 - "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary."
Genesis 17:7 - "And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee."

Language Study

The key terms in the original Greek of this verse and their meanings include:

"Israelites" (Ἰσραηλίταις): Referring to the descendants of Jacob, who was also named Israel.
"Adoption" (υἱοθεσία): Literally means "placement of a son", signifying the Israelites' status as God's children.
"Glory" (δόξα): Often used to express God's majesty and divine presence.
"Covenants" (διαθήκαι): Agreements or testaments between God and humans, bearing legal and sacred significance.
"Law" (νομοθεσία): This term refers to the entire Mosaic Law.

Cultural and Religious Comparisons

The concept of a chosen people, covenants, and sacred laws is not exclusive to Judaism.

Many ancient cultures had similar concepts.

For instance, the Egyptians, Babylonians, and Hittites also had legal and covenantal structures.

What sets the Judeo-Christian tradition apart is the unique relationship between a monotheistic God and a specific group of people chosen for a universal purpose.

Scientific Perspectives

This verse intersects with science in the broader sense that it reflects historical human understanding of identity, community, and values, which are topics of interest in fields like anthropology, psychology, and sociology.

While the verse itself does not comment on scientific details, modern science can provide insights into the historical and cultural development of peoples, like the Israelites, and how they understand their place in the world.

commentaries

Commentaries vary in their focus on Romans 9:4.

William Barclay emphasizes that these privileges bestowed upon the Jews require a great response.

John Stott and F.F.

Bruce note the tragedy in the fact that Israel, despite being heirs to such promises, did not recognize their fulfillment in Christ.

Douglas Moo points out that Paul is setting the stage to discuss the righteousness that comes from God alone, not from national heritage or works of the law.

Many acknowledge this passage as foundational in understanding Christian theology's connection to its Jewish roots.

Romans 9

Romans 9

What does Romans 9:4 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 9:4 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?