Romans 9 · Robertson's Word Pictures
1In Christ (en Christo). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (sunmarturouses, genitive absolute as in 2:15 which see) "in the Holy Spirit."
2Sorrow (lupe). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam).
Unceasing pain in my heart (adialeiptos odune te kardia). Like angina pectoris. Odune is old word for consuming grief, in N.T. only here and and 1Ti 6:10 .
Unceasing (adialeiptos). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and 2Ti 1:3 . Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).
3I could wish (euchomen). Idiomatic imperfect, "I was on the point of wishing." We can see that euchoma (I do wish) would be wrong to say. An euchomen would mean that he does not wish (conclusion of second class condition). An euchomen would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, Grammar, p. 886).
Anathema (anathema). See for this word as distinct from anathema (offering) 1Co 12:3; Ga 1:8f. I myself (autos ego). Nominative with the infinitive eina and agreeing with subject of euchomen.
According to the flesh (kata sarka). As distinguished from Paul's Christian brethren.
4Who (oitines). The very ones who, inasmuch as they.
Israelites (Israeleita). Covenant name of the chosen people.
Whose (on). Predicate genitive of the relative, used also again with o pateres. For "the adoption" (e uiothesia) see 8:15.
The glory (e doxa). The Shekinah Glory of God ( 3:23) and used of Jesus in Jas 2:1 .
The covenants (a diatheka). Plural because renewed often (Ge 6:18; 9:9; 15:18; 17:2,7,9; Ex 2:24 ).
The giving of the law (e nomothesia). Old word, here only in N.T., from nomos and tithem.
The service (e latreia). The temple service (Heb 9:1,6 ).
The fathers (o pateres). The patriarchs (Ac 3:13; 7:32 ).
5Of whom (ex on). Fourth relative clause and here with ex and the ablative.
Christ (o Christos). The Messiah.
As concerning the flesh (to kata sarka). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in 1:3f .
Who is over all, God blessed for ever (o on ep panton theos eulogetos). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after sarka (or colon) and start a new sentence for the doxology is very abrupt and awkward. See Ac 20:28; Tit 2:13 for Paul's use of theos applied to Jesus Christ.
6But it is not as though (ouch oion de ot). Supply estin after ouch: "But it is not such as that," an old idiom, here alone in N.T.
Hath come to nought (ekpeptoken). Perfect active indicative of ekpipto, old verb, to fall out.
For they are not all Israel, which are of Israel (ou gar pantes o ex Israel outo Israel). "For not all those out of Israel (the literal Jewish nation), these are Israel (the spiritual Israel)." This startling paradox is not a new idea with Paul. He had already shown (Ga 3:7-9 ) that those of faith are the true sons of Abraham. He has amplified that idea also in Ro 4 . So he is not making a clever dodge here to escape a difficulty. He now shows how this was the original purpose of God to include only those who believed.
Seed of Abraham (sperma Abraam). Physical descent here, but spiritual seed by promise in verse 8. He quotes Ge 21:12f .
8The children of the promise (ta tekna tes epangelias). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" (tekna tou theou) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. Lu 3:8 .
9A word of promise (epangelias o logos outos). Literally, "this word is one of promise." Paul combines Ge 18:10,14 from the LXX.
10Having conceived of one (ex enos koiten echousa). By metonomy with cause for the effect we have this peculiar idiom (koite being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.
11The children being not yet born (mepo gennethenton). Genitive absolute with first aorist passive participle of gennao, to beget, to be born, though no word for children nor even the pronoun auton (they).
Neither having done anything good or bad (mede praxanton t agathon e phaulon). Genitive absolute again with first active participle of prasso. On phaulon, see 2Co 5:10 .
The purpose of God (e prothesis tou theou). See 8:28 for prothesis.
According to election (kat' eklogen). Old word from eklego, to select, to choose out. See 1Th 1:4 . Here it is the purpose (prothesis) of God which has worked according to the principles of election.
Not of works (ouk ex ergon). Not of merit.
12But of him that calleth (all' ek tou kalountos). Present active articular participle of kaleo in the ablative case after ek. The source of the selection is God himself. Paul quotes Ge 25:33 (LXX).
13Paul quotes Mal 1:2f .
But Esau I hated (ton de Esau emisesa). This language sounds a bit harsh to us. It is possible that the word miseo did not always carry the full force of what we mean by "hate." See Mt 6:24 where these very verbs (miseo and agapao) are contrasted. So also in Lu 14:26 about "hating" (miseo) one's father and mother if coming between one and Christ. So in Joh 12:25 about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.
14Is there unrighteousness with God? (me adikia para to theoi?). Paul goes right to the heart of the problem. Me expects a negative answer. "Beside" (para) God there can be no injustice to Esau or to any one because of election.
15For he says to Moses (to Mouse gar lege). He has an Old Testament illustration of God's election in the case of Pharaoh (Ex 33:19 ).
On whom I have mercy (on an eleo). Indefinite relative with an and the present active subjunctive of eleao, late verb only here and Jude 1:23 in N.T. "On whomsoever I have mercy." The same construction in on an oikteiro, "on whomsoever I have compassion."
16So then (ara oun). In view of this quotation.
It is not of (ou). We must supply estin eleos with ou. "Mercy is not of." The articular participles (tou thelontos, tou trechontos, tou eleontos) can be understood as in the genitive with eleos understood (mercy is not a quality of) or as the predicate ablative of source like epiluseos in 2 Peter 1:20 . Paul is fond of the metaphor of running.
17To Pharaoh (to Pharao). There is a national election as seen in verses 7-13, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes Ex 9:16 .
Might be published (diangele). Second aorist passive subjunctive of diangello.
18He hardeneth (sklerune). Pharaoh hardened his own heart also (Ex 8:15,32; 9:34 ), but God gives men up also (1:24,26,28 ). This late word is used by the Greek physicians Galen and Hippocrates. See on Ac 19:9 . Only here in Paul.
19Why doth he still find fault? (t et memphetai?). Old verb, to blame. In N.T. only here and Heb 8:8 . Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" (et) argues for a change of condition since that is true.
Withstandeth his will (to boulemat autou anthesteken). Perfect active indicative of anthistem, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will (boulema, deliberate purpose, in N.T. only here and Ac 27:43; 1Pe 4:3 ). Elsewhere thelema (Mt 6:10 ).
20Nay, but, O man, who art thou? (O anthrope, men oun ge su tis ei?). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of su (thou) before tis (who) and men oun ge (triple particle, men, indeed, oun, therefore, ge, at least) at the beginning of clause as in Ro 10:18; Php 3:8 contrary to ancient idiom, but so in papyri.
That repliest (o antapokrinomenos). Present middle articular participle of double compound verb antapokrinoma, to answer to one's face (anti-) late and vivid combination, also in Lu 14:6 , nowhere else in N.T., but in LXX.
The thing formed (to plasma). Old word (Plato, Aristophanes) from plasso, to mould, as with clay or wax, from which the aorist active participle used here (to plasant) comes. Paul quotes these words from Isa 29:16 verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isa 44:8; 45:8-10; Jer 18:6 ). Me expects a negative answer.
Why didst thou make me thus? (t me epoiesas outos?). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (outos). The potter takes the clay as he finds it, but uses it as he wishes.
21Or hath not the potter a right over the clay? (e ouk eche exousian o kerameus tou pelou?). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" Pelos, old word for clay, is mud or wet clay in Joh 9:6,11,14f . The old word for potter (kerameus) in N.T. only here and Mt 27:7,10 .
Lump (phuramatos). Late word from phurao, to mix (clay, dough, etc.).
One part (o men)
--another (o de). Regular idiom for contrast (men--de) with the old demonstrative o (this), "this vessel (skeuos, old word as in Mr 11:16 ) for honour, that for dishonour." Paul thus claims clearly God's sovereign right (exousian, power, right, authority, from exest) to use men (already sinners) for his own purpose.
22Willing (thelon). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (en polle makrothumia, in much long-suffering).
His power (to dunaton autou). Neuter singular of the verbal adjective rather than the substantive dunamin.
Endured (enenken). Constative second aorist active indicative of the old defective verb phero, to bear.
Vessels of wrath (skeue orges). The words occur in Jer 50:25 (LXX Jer 27:25 ), but not in the sense here (objective genitive like tekna orges, Eph 2:3 , the objects of God's wrath).
Fitted (katertismena). Perfect passive participle of katartizo, old verb to equip (see Mt 4:21; 2Co 13:11 ), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1Th 2:15f .
Unto destruction (eis apoleian). Endless perdition (Mt 7:13; 2Th 2:3; Php 3:19 ), not annihilation.
23Vessels of mercy (skeue eleous). Objective genitive like skeue orges.
Afore prepared (proetoimasen). First aorist active indicative of proetoimazo, old verb to make ready (from etoimos, ready) and pro, before, in N.T. only here and Eph 2:10 . But same idea in Ro 8:28-30 .
24But also from the Gentiles (alla ka ex ethnon). Paul had already alluded to this fact in 9:6f. (cf. Ga 3:7-9 ). Now he proceeds to prove it from the Old Testament.
25In Hosea (en to Hosee). He quotes 2:23 with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named Lo-ammi = ou laos. So here o ou laos mou "the not people of mine." Ou with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also Ro 10:19; 1Pe 2:10 .
Which was not beloved (ten ouk egapemenen). The LXX rendering of Lo-ruhamah (not mercy, without mercy or love), name of Hosea's daughter. The use of ouk with the perfect passive participle is emphatic, since me is the usual negative of the participle in the Koine.
26Ye are not my people (ou laos mou umeis). Quotation from Ho 1:10 (LXX Ho 2:1 ).
There (eke). Palestine in the original, but Paul applies it to scattered Jews and Gentiles everywhere.
27Isaiah (Esaias). Shortened quotation from Isa 10:22 (LXX).
It is the remnant that shall be saved (to upoleimma sotheseta). First future passive of sozo. Literally, "the remnant will be saved." Late word from upoleipo, to leave behind ( 11:3), here only in N.T. Textus Receptus has kataleimma, but Aleph A B have upoleimma. Isaiah cries in anguish over the outlook for Israel, but sees hope for the remnant.
28Finishing it and cutting it short (suntelon ka suntemnon). Present active participles and note sun- with each (perfective use of the preposition, finishing completely as in Lu 4:13 , cutting off completely or abridging and here only in N.T.) The quotation is from Isa 28:22 .
29Hath said before (proeireken). Perfect active indicative of proeipon (defective verb). Stands on record in Isa 1:9 .
Had left (enkatelipen). Second aorist active indicative of old verb enkataleipo, to leave behind. Condition of second class, determined as unfulfilled, with an egenethemen and an omoiothemen as the conclusions (both first aorist passives of ginoma and omoioo, common verbs).
A seed (sperma). The remnant of verse 27.
30Attained (katelaben). Second aorist active indicative of katalambano, old verb, to grasp, to seize, to overtake (carrying out the figure in dioko (to pursue). It was a curious paradox.
Which is of faith (ten ek pisteos). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.
31Did not arrive at that law (eis nomon ouk ephthasen). First aorist active indicative of phthano, old verb to anticipate (1Th 4:15 ), now just to arrive as here and 2Co 10:14 . The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.
32We must supply the omitted verb ediÂoxa (pursued) from verse 31. That explains the rest.
They stumbled at the stone of stumbling (prosekopsan to litho tou proskommatos). The quotation is from Isa 8:14 . Proskopto means to cut (kopto) against (pros) as in Mt 4:6; Joh 11:9f . The Jews found Christ a skandalon (1Co 1:23 ).
33Paul repeats the phrase just used in the whole quotation from Isa 8:14 with the same idea in "a rock of offence" (petran skandalou, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from Isa 28:16 . However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In 1Pe 2:8 we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian Testimonia like Cyprian's later.
Romans 10