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 9:6 mean?

Explanation

Romans 9:6 presents a key concept in Paul's theological argument concerning the nature of true Israel.

He starts with a rebuttal, using the phrase "Not as though the word of God hath taken none effect," to counter a possible misconception that God's promises to Israel have failed.

Paul then draws a distinction between being an Israelite by birth and being one inwardly.

The deeper meaning, thus, is that ethnic lineage to Abraham does not automatically equate to being part of the spiritual Israel that inherits the promises of God.

The verse underscores a spiritual criterion over a biological one in determining who is truly of Israel.

Top Rated Romans Books

Historical Context

Romans 9 is part of a letter written by the Apostle Paul to the Christians in Rome in the first century AD.

The Roman church consisted of both Jewish and Gentile believers.

At this time, there was a significant question surrounding God's faithfulness to his promises given Israel's widespread rejection of the Messiah, Jesus Christ.

The historical context includes the Palestinian Jewish context of Paul, the mixed composition of the early Church, and the evolving Christian thought regarding the relationship between the old Mosaic covenant and the new covenant in Christ.

Theological Insights

Theological viewpoints on Romans 9:6 vary.

From a Calvinist perspective, this verse is often interpreted in light of God's sovereign election, that not all ethnic Israelites are elected for salvation.

The Arminian viewpoint might focus more on human response to God’s grace, suggesting that the true Israel comprises those who freely respond in faith.

There is also a dispensationalist approach, which might argue that Paul is distinguishing between national Israel and a spiritual remnant within Israel.

These varying insights reveal the complexities of interpreting Paul's theology regarding collective salvation and individual faith.

Practical Applications

The teaching of Romans 9:6 can be applied to emphasize the importance of a personal faith and relationship with God rather than relying solely on heritage, tradition, or association.

It prompts individuals to reflect on their own standing with God, encouraging a genuine pursuit of spiritual fulfillment rather than complacency in presumed religious or communal identity.

It also serves as a call for inclusivity in the faith community, affirming that all, regardless of their ethnic background, can be part of spiritual Israel through faith in Christ.

Cross-References

John 8:39 – "They answered and said unto him, Abraham is our father.

Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham."

Galatians 3:7 – "Know ye therefore that they which are of faith, the same are the children of Abraham."
Romans 2:28-29 – "For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."

Language Study

In the original Greek text, the phrase "οὐχ οἷον δὲ ὅτι" (ouch hoion de hoti) translated as "Not as though" initiates a strong rebuttal or correction.

The term "λόγος" (logos), translated as "word," in this context refers to God's promises or covenant. "ἐκπέπτωκεν" (ekpeptōken) means "has taken no effect," or fallen away, indicating that God's promises have not failed.

The key phrase "οὐ ... πάντες" (ou ... pantes) meaning "not all," signifies exclusivity within the group identified as "Ἰσραήλ" (Israel), redefining the meaning of being part of Israel.

Cultural and Religious Comparisons

This verse can be compared with various ancient myths and religious interpretations which often stress bloodline and ethnicity as criteria for belonging to a particular group, caste, or favor of the gods.

In contrast, Paul's statement challenges this pervasive notion and aligns with the broader Judaic and subsequently Christian principle that God's covenant is more concerned with faithfulness and inward righteousness than lineage.

Scientific Perspectives

Romans 9:6 may not directly intersect with scientific understandings, being primarily theological in nature.

However, modern genetic studies highlight the complexity of ethnicity, suggesting that basing identity solely on genetic lineage can be overly simplistic.

In light of this, Paul’s spiritual interpretation of Israel anticipates a more nuanced understanding of identity that transcends physical ancestry.

Commentaries

Many Biblical scholars and theologians have commented on Romans 9:6.

For instance, John Calvin sees this verse as evidence of the doctrine of election, suggesting that only a remnant of Israel is the true Israel chosen by God.

Wright, in his "New Testament and the People of God," discusses the historical situation of Israel and the reinterpretation of the identity of God's people in light of Jesus' ministry.

Meanwhile, Douglas Moo, in his commentary on Romans, emphasizes God's sovereignty and the notion of remnant theology, which maintains a continuity between God’s plan for Israel and the inclusion of the Gentiles.

Romans 9

Romans 9

What does Romans 9:6 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 9:6 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?