Romans 9:9-13

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Romans 9:9 For this is the word of promise: "AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON."

Greek: epaggelias gar o logo s ho utos, Kata ton kairon touton eleusomai (1SFMI) kai estai (3SFMI) te Sarra hu ios.
Amplified: For this is what the promise said, About this time [next year] will I return and Sarah shall have a son.(4)
ESV: For this is what the promise said: "About this time next year I will return and Sarah shall have a son."
ICB: God's promise to Abraham was this: "At the right time I will return, and Sarah will have a son."
NKJV: For this is the word of promise: "At this time I will come and Sarah shall have a son."
NIV: For this was how the promise was stated: "At the appointed time I will return, and Sarah will have a son."
NLT: For God had promised, "Next year I will return, and Sarah will have a son."
Philips: For it was a promise when God said: 'At this time I will come and Sarah shall have a son'. (Everybody, remember, thought it quite impossible for Sarah to have a child.)
Wuest: for the word of promise is this, According to this season I will come and there will be to Sarah a son.
Young's Literal: for the word of promise is this; 'According to this time I will come, and there shall be to Sarah a son.'

REFERENCES
Albert Barnes Wayne Barber John Calvin Thomas Constable David Guzik Middletown William Newell John Piper John Piper John Piper A T Robertson Ray Stedman Ray Stedman Marvin Vincent Precept Ministries Illustrations	Romans 9 Romans 9:6-13: Israel: A Proud People Romans 9 Romans Notes Romans 9 Romans 9 Romans 9 Romans 9:6-12 Not All Israel Is Israel 1 Romans 9:6-12 Not All Israel Is Israel 2 Romans 9:6-13 Unconditional Election Romans 9 Romans 9:1-29: Who Chose Whom? Romans 9:1-13 Has God Failed? Romans 9 Romans 9-11 - Part 3 Romans 9:12

ROMANS ROAD to RIGHTEOUSNESS
Romans 1:18-3:20	Romans 3:21-5:21	Romans 6:1-8:39	Romans 9:1-11:36	Romans 12:1-16:27
SIN	SALVATION	SANCTIFICATION	SOVEREIGNTY	SERVICE
NEED FOR SALVATION	WAY OF SALVATION	LIFE OF SALVATION	SCOPE OF SALVATION	WORK OF SALVATION

Romans 9	Romans 10	Romans 11
Past Election	Present Rejection	Future Reception
God's Sovereignty Israel's Election by God	Man's responsibility Israel's Rejection of God	God's Ways Higher God Not Rejecting Israel

FOR THIS IS A (the) WORD OF PROMISE AT THIS TIME I WILL COME AND SARAH SHALL HAVE A SON: epaggelias gar o logos houtos kata ton kairon touton eleusomai (1SFMI) kai estai (3SFMI) te Sarra huios: (Genesis 17:21; 18:10,14; 21:2) (Hebrews 11:11,12,17)

This verse is taken from from (Ge18:10) but not an exact quote of the LXX in this case.

And he said, "I will surely return to you at this time next year; and behold, Sarah your wife shall have a son." And Sarah was listening at the tent door, which was behind him. (Ge 18:10)

Paul is reminding his readers that God's choice is not based on natural descent. Isaac's birth is supernatural and represents God's sovereign choice.

Romans 9:10 And not only this, but there was Rebekah also, when she had conceived * twins by one man, our father Isaac

Greek: ou monon de, alla kai Rebekka ex eno s koiten exousa, (PAPFSN) Isaak tou patro s hemon;
Amplified: And not only that, but this too: Rebecca conceived [two sons under exactly the same circumstances] by our forefather Isaac,
ESV: And not only so, but also when Rebecca had conceived children by one man, our forefather Isaac,
ICB: And that is not all. Rebekah also had sons. And those sons had the same father, our father Isaac.
NKJV: And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
NIV: Not only that, but Rebekah's children had one and the same father, our father Isaac.
NLT: This son was our ancestor Isaac. When he grew up, he married Rebekah, who gave birth to twins.
Philips: And then, again, a word of promise came to Rebecca, at the time when she was pregnant with two children by the one man, Isaac our forefather.
Wuest: And not only, but also Rebecca, conceiving by one, Isaac, our father.
Young's Literal: And not only so, but also Rebecca, having conceived by one -- Isaac our father--

AND NOT ONLY THIS BUT THERE WAS REBEKAH ALSO WHEN SHE HAD CONCEIVED TWINS BY ONE MAN OUR FATHER ISAAC: Ou monon de alla kai Rebekka ex enos koiten echousa (PAPFSN) Isaak tou patros hemon: (5:3,11; Luke 16:26) (Genesis 25:21-23)

Septuagint: LXX: kata ton kairon touton eis oras kai exei (3SFAI) huion Sarrha e gune sou Sarrha

Rebekah's children had one and the same father

Romans 9:11 for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,

Greek: mepo gar gennethenton (APPMPG) mede praxanton ti agathon e phaulon, hi na e kat' eklothen prothesis tou th eou mene, (PAPMSG)
Amplified: And the children were yet unborn and had so far done nothing either good or evil. Even so, in order further to carry out God's purpose of selection (election, choice), which depends not on works or what men can do, but on Him Who calls [them],
ESV: though they were not yet born and had done nothing either good or bad--in order that God's purpose of election might continue, not because of works but because of his call--
ICB: But before the two boys were born, God told Rebekah, "The older will serve the younger." This was before the boys had done anything good or bad. God said this before they were born so that the one chosen would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything he did.
NKJV: (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls),
NIV: Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand:
NLT: But before they were born, before they had done anything good or bad, she received a message from God. (This message proves that God chooses according to his own plan,
Philips: And then, again, a word of promise came to Rebecca, at the time when she was pregnant with two children by the one man, Isaac our forefather. It came before the children were born or had done anything good or bad, plainly showing that God's act of choice has nothing to do with achievements, good or bad, but is entirely a matter of his will.
Wuest: For not yet having been born nor having practiced any good or evil, in order that the purpose of God dominated by an act of selecting out may abide, not out of a source of works, but out of the source of the One who calls,
Young's Literal: (for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her--

FOR THOUGH THE TWINS WERE NOT YET BORN: mepo gar gennethenton (APPMPG): (4:17; Psalms 51:5; Ephesians 2:3)

AND HAD NOT DONE ANYTHING GOOD OR BAD: mede praxanton (APPMPG) ti agathon e phaulon:

Good (18) (agathos) (see in depth study on agathos) means profitable, benefiting others, whereas the related word kalos means constitutionally good, but not necessarily benefiting others.

Bad (5337) (phaulos) worthless, bad or of no account. It describes the impossibility of any true gain ever coming forth. The notion of worthlessness is central to the meaning.

God foresaw both Esau and Jacob as born in sin, "by nature children of wrath even as the rest" (Ephesians 2:3). If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, God purposed to change Jacob's heart, and to leave Esau to his perverseness.

IN ORDER THAT GOD'S PURPOSE ACCORDING TO HIS CHOICE MIGHT STAND (remain continually): hina e kat eklogen prothesis tou theou mene (3SPAS): (8:28-30; Isaiah 14:24,26,27; 23:9; 46:10,11; Jeremiah 51:29; Ephesians 1:9-11; Ephesians 3:11; 2 Timothy 1:9) (11:5,7; Ephesians 1:4,5; 1 Thessalonians 1:4; 2 Peter 1:10) (11:6; Ephesians 2:9; Titus 3:5) (8:28; 1 Thessalonians 2:12; 2 Thessalonians 2:13,14; 1 Peter 5:10; Revelation 17:14)

Purpose (4286) (prothesis from protíthemi = set before oneself and so to purpose or plan) means to plan in advance. It describes that which is planned or purposed in advance. Here it describes God’s intention beforehand.

Choice (1589) (ekloge from eklegomai in turn from ek = out + légo = select, choose, eklegomai meaning to choose or select for oneself, but not necessarily implying rejection of what is not chosen) means literally a choosing out and in Scripture speaks of election, the benevolent purpose of God by which any are chosen unto salvation so that they are led to embrace and persevere in Christ’s bestowed grace and the enjoyment of its privileges and blessings here and hereafter. Although not used in this way in the present context, ekloge, can describe election which is vocational. The Lord called out the tribe of Levi to be His priests, but Levites were not thereby guaranteed salvation. Jesus called twelve men to be apostles but only eleven of them to salvation. After Paul came to Christ because of God’s election to salvation, God then chose him in another way to be His special apostle to the Gentiles (Acts 9:15; Ro 1:5).

NOT BECAUSE OF WORKS BUT BECAUSE OF HIM WHO CALLS: ouk ex ergon all ek tou kalountos (PAPMSG): (11:6; Ephesians 2:9; Titus 3:5) (8:28; 1 Thessalonians 2:12; 2 Thessalonians 2:13,14; 1 Peter 5:10; Revelation 17:14)

Literally the Greek reads "not out of works but out of the calling".

In other words, it is not because of anything that man does within himself. In the current verse Esau and Jacob were not born so they could not have done anything yet. Man does not obtain salvation by his works. He cannot manipulate God by His works. God is sovereign in election and in salvation.

Calls in this context means "calls to salvation" (see discussion of "the called" in study of the related word kletos). God's call to salvation in the epistles of Paul and Peter is an "effectual" call so that in essence those who are called equates with those who are chosen (the elect).

Romans 9:12 it was said to her, "THE OLDER WILL SERVE THE YOUNGER."

Greek: errethe (3SAPI) aute ho ti o meizon douleusei (3SFAI) to elassoni;
Amplified: It was said to her that the elder [son] should serve the younger [son].
ESV: she was told, "The older will serve the younger."
ICB: But before the two boys were born, God told Rebekah, "The older will serve the younger." This was before the boys had done anything good or bad. God said this before they were born so that the one chosen would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything he did.
NKJV: it was said to her, "The older shall serve the younger."
NIV: not by works but by him who calls--she was told, "The older will serve the younger."
NLT: not according to our good or bad works.) She was told, "The descendants of your older son will serve the descendants of your younger son."
Philips: The promise was: 'The older shall serve the younger'.
Wuest: The older shall serve the younger; even as it stands written, Jacob I loved, but Esau I hated.
Young's Literal: 'The greater shall serve the less;'

IT WAS SAID TO HER: errethe (3SAPI) aute hoti: before the twins were born.

THE OLDER (Esau) WILL SERVE THE YOUNGER (Jacob) (Ge25:23): o meizon douleusei (3SFAI) to elassoni: (Genesis 25:22,23; 2 Samuel 8:14; 1 Kings 22:47)

Paul quotes the Septuagint (LXX) of (Genesis 25:23) ( o meizon douleusei (3SFAI) to elassoni).

The eldest son according to man's ways should have received the blessing but God choose Jacob over Esau.

Do you know the final confrontation of Jacob and Esau recorded in the Scriptures? Jesus before Herod, the King before "a" king. Herod was Idumean, Edomite, a descendant of Esau. Jesus was, through David, a descendant of Jacob. There, standing face-to-face, were Jacob and Esau! Herod has nothing but contempt for the King of the Jews, and Jesus will not open his mouth in the presence of Herod. This is God's strange and mysterious way of dealing with humanity. His ways are not my ways, and His thoughts are not my thoughts.

Esau, the older, did not actually serve Jacob, his younger twin; but Esau’s descendants, the Edomites, did. For example during David's reign we read that...

"he put garrisons in Edom. In all Edom he put garrisons, and all the Edomites became servants to David. And the LORD helped David wherever he went." (2 Sa 8:14)

Romans 9:13 Just as it is written, "JACOB I LOVED, BUT ESAU I HATED."

Greek: ka thos gegraptai, (3SRPI) Ton Iakob egaphesa , (1SAAI) ton de Esau emisesa. (1SAAI)
Amplified: As it is written, Jacob have I loved, but Esau have I hated (held in [1] relative disregard in comparison with My feeling for Jacob).(6)
ESV: As it is written, "Jacob I loved, but Esau I hated."
ICB: As the Scripture says, "I loved Jacob, but I hated Esau."
NKJV: As it is written, "Jacob I have loved, but Esau I have hated."
NIV: Just as it is written: "Jacob I loved, but Esau I hated."
NLT: In the words of the Scriptures, "I loved Jacob, but I rejected Esau."
Philips: And we get a later endorsement of this divine choice in the words: 'Jacob I have loved, but Esau I have hated'.
We must not jump to conclusions about God
Wuest: even as it stands written, Jacob I loved, but Esau I hated.
Young's Literal: according as it hath been written, 'Jacob I did love, and Esau I did hate.'

JUST AS IT IS WRITTEN:kathos gegraptai (3SRPI) :

Written (1125) (grapho) is in the perfect tense which emphasizes the lasting and binding authority of that which was written. It has been written at some point in time in the past and it "stands" written.

Paul is saying in this section (v10-13) that God's election is...

Not based on natural descent
Not based on works (good or bad)
But
According to His purpose

JACOB I LOVED BUT ESAU I HATED: ton Iakob egaphesa (1SAAI) ton de Esau emisesa (1SAAI):

Paul quotes the Septuagint (LXX) of (Malachi 1:2,3).

A student once said to Dr. Griffith Thomas that he was having trouble with this passage because he could not understand why God hated Esau. Dr. Thomas answered,

“I am having a problem with that passage too, but mine is different. I do not understand why God loved Jacob.”

That is the big problem. It is easy to see why God rejected Esau, friend. He was a rascal; he was a godless fellow, filled with pride, and from him came a nation that wanted to live without God and turned their backs upon Him. I can understand why God rejected Esau, but not why He chose Jacob.

The Hebrew idiom according to Rienecker can mean "I prefer Jacob to Esau". In other words in context God choose Jacob even though Esau was the firstborn. Don't forget though that Esau sold his birthright for a mess of porridge -- he despised his birthright (Ge25:34)

"Hate" (3404) (miseo from misos = hatred) means to dislike strongly or to love less.

Hate is a relative term as employed here. Jesus used the same word in a similar way when He cautioned that a man must hate his father and mother if he would come to Christ (Lu14:26). Obviously Jesus, who was an advocate of the Law (Ex 20:12), was not encouraging "hate" in the usual sense of the word. But through a consecrated use of the hyperbole of antithesis, Jesus is saying that the love a man has for Christ ought to dwarf his love for his father to the extent that the latter would seem to be "hate" by comparison. Hatred in this sense is not absolute but relative to a higher choice.

Therefore, God did not "hate" Esau in the conventional sense of the word. In fact, He greatly prospered and favored him (Ge27:38-40). Esau did receive earthly blessings, as he himself testified (Ge33:9.)

However, God's favor and blessing upon Jacob was so extensive that by comparison Esau would appear to be hated. The verse could be understood to mean that God has chosen Jacob to fulfill His elective purpose, but He has passed over Esau. Keep in mind that Esau rejected God. The divine rationale for this action is simply the elective purpose of God in Israel.

F B Meyer writes...

The apostle is dealing here, not with individuals as such, but with peoples w id nations. For instance, Isaac stands for the entire Jewish race — Abraham’s seed (Romans 9:7). He is dealing with the question, why it was that God chose Israel and rejected Edom; chose Jacob and rejected Esau: and he shows that the ultimate decision of their destinies lay in the purpose of God, according to election. The one was elect to be a channel of immense blessing to the world; whilst the other was rejected.

But we must always associate the Divine foreknowledge with the Divine choice. “Whom He did foreknow, He also did predestinate.” We must regard Jacob and Esau, not as individual personalities merely, but as the founders of nations. For God’s purpose in the building-up of the chosen people, Jacob the methodical and far-seeing, was more suited than Esau the free-lance, the rover, the child of impulse and passion. And, besides, there were religious aptitudes and capacities within him, of which Esau gave no sign or trace. This does not solve the entire mystery, perhaps; but only casts it a degree or two further back. Still, it ought to be considered. Like a candle, it casts a slender ray on to the black abyss. In any case, is it not certain that God’s choice did alight on him who was most suited to serve the Divine purpose?

It may be that God is wanting to execute his pur. pose through you. Take heed. Still the savory dish steams on the desert air, and appeals to the appetite of our natures; and we are strongly tempted to forego the unseen and eternal for a moment’s gratification. See to it that for one morsel of meat you do not sell your birthright. (Our Daily Homily)

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