Romans 9

King James Version

Full text for Romans Chapter 9

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

2That I have great heaviness and continual sorrow in my heart.

3For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

4Who 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;

5Whose [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:

7Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called.

8That 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.

9For this [is] the word of promise, At this time will I come, and Sara shall have a son.

10And 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;)

12It was said unto her, The elder shall serve the younger.

13As 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.

15For 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.

16So then [it is] not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

17For 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.

18Therefore hath he mercy on whom he will [have mercy], and whom he will he hardeneth.

19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

20Nay 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?

21Hath 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 to destruction:

23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,

24Even 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.

26And 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.

27Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

28For he will finish the work, and cut [it] short in righteousness: because a short work will the Lord make upon the earth.

29And 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.

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

31But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

32Wherefore? Because [they sought it] not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;

33As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

AI Analysis

AI Summaries

Short Summary

Paul expresses profound sorrow for his kinsmen, the Israelites, despite their unique spiritual privileges. He clarifies that God's promises are not based on physical descent but on divine election, as demonstrated by Isaac and Jacob. God's sovereign choice to show mercy or harden is just, likened to a potter's power over clay. Ultimately, Israel stumbled by seeking righteousness through works rather than faith, while Gentiles attained it through faith.

Medium Summary

Paul begins by conveying his deep anguish and continuous sorrow for his fellow Israelites, acknowledging their unparalleled heritage including adoption, the covenants, the law, and the lineage of Christ. He then explains that God's word has not failed, for not all who are of Israel are true Israel; rather, God's election operates by promise, not by natural descent or human works. This is exemplified by Isaac being chosen over Ishmael, and Jacob over Esau, before their birth, to demonstrate God's sovereign purpose. Paul addresses the objection of unrighteousness in God, asserting that God's mercy and hardening are based solely on His will, as shown with Moses and Pharaoh. He employs the analogy of a potter and clay to illustrate God's absolute authority to fashion vessels for honor or dishonor, encompassing both Jews and Gentiles. The chapter concludes by explaining that Gentiles, who did not pursue righteousness by law, attained it by faith, whereas Israel, seeking it by works, stumbled over Christ, the stumblingstone.

Long Summary

The Apostle Paul opens Romans chapter nine by declaring his profound and continuous sorrow for his kinsmen according to the flesh, the Israelites. He emphasizes their extraordinary spiritual advantages, including their adoption as sons, the divine glory, the covenants, the giving of the law, the service of God, the promises, the patriarchs, and from whom Christ came according to the flesh. Paul then addresses the potential misconception that God's word has failed concerning Israel, clarifying that not all who are physically descended from Israel are truly "Israel" in God's sight. He illustrates this principle through Abraham's seed, noting that the children of the flesh are not the children of God, but the children of the promise are counted for the seed, as seen in Isaac's birth. Further, the divine election is highlighted by the choice of Jacob over Esau before their birth, demonstrating that God's purpose according to election stands not of works, but of Him that calleth, with the declaration, "Jacob have I loved, but Esau have I hated." Anticipating the objection of unrighteousness with God, Paul firmly states, "God forbid," asserting that God's sovereignty in showing mercy or hardening is absolute, citing His words to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." This establishes that salvation is not dependent on human will or effort, but on God's mercy. The example of Pharaoh is used to demonstrate that God raises up individuals even to display His power and declare His name. Paul then uses the analogy of a potter having power over the clay to make vessels for honor or dishonor from the same lump, asserting that man has no right to question God's design. He explains that God, willing to show His wrath and power, endured with longsuffering the "vessels of wrath fitted to destruction," while also preparing "vessels of mercy" for glory, which includes both Jews and Gentiles. Prophetic scriptures from Osee (Hosea) and Esaias (Isaiah) are cited to confirm God's intention to call those who were not His people (Gentiles) and to show that only a remnant of Israel will be saved. The chapter concludes by contrasting the paths to righteousness: the Gentiles, who did not pursue righteousness by the law, attained it by faith, while Israel, who diligently sought righteousness through the law, failed to achieve it. This failure occurred because they sought it by works of the law rather than by faith, stumbling over Christ, who is presented as a "stumblingstone and rock of offence," yet whosoever believeth on Him shall not be ashamed.

Core Concepts

  • Israel's Privileges and Paul's SorrowPaul expresses deep grief for his kinsmen, the Israelites, despite their unique spiritual heritage, including adoption, covenants, the law, and the lineage of Christ. This highlights the profound spiritual advantages bestowed upon Israel by God.
  • Divine Election and PromiseGod's promises are not based on physical descent or human works, but on His sovereign election and promise, as exemplified by Isaac chosen over Ishmael and Jacob over Esau before their birth. This principle underscores that true Israel is defined by divine calling, not lineage.
  • God's Sovereign Mercy and HardeningGod demonstrates His absolute authority to show mercy on whom He wills and to harden whom He wills, as seen in His dealings with Moses and Pharaoh. This emphasizes that salvation and judgment ultimately rest on God's unchallengeable will, not human merit or will.
  • The Potter and the ClayPaul uses the analogy of a potter and clay to illustrate God's unquestionable power and right to fashion vessels for honor or dishonor from the same lump. This metaphor reinforces God's supreme sovereignty over creation and humanity's inability to question His purposes.
  • Righteousness by Faith vs. WorksThe chapter contrasts the Gentiles, who attained righteousness by faith without pursuing the law, with Israel, who failed to attain righteousness by seeking it through works of the law. This distinction highlights the central role of faith in God's plan of salvation.
  • The StumblingstoneChrist is identified as the "stumblingstone and rock of offence" for Israel, as they sought righteousness by works rather than by faith in Him. This concept explains why many Israelites rejected their Messiah and emphasizes the necessity of faith.