Romans 9:13

KJV

As it is written, Jacob have I loved, but Esau have I hated.

KJV (with Strong's)

As {G2531} it is written {G1125}, Jacob {G2384} have I loved {G25}, but {G1161} Esau {G2269} have I hated {G3404}.

Complete Jewish Bible

This accords with where it is written, “Ya‘akov I loved, but Esav I hated.”

Berean Standard Bible

So it is written: “Jacob I loved, but Esau I hated.”

American Standard Version

Even as it is written, Jacob I loved, but Esau I hated.

Commentary

### SUMMARY
Romans 9:13 presents a profound declaration of God's sovereign choice, stating, "As it is written, Jacob have I loved, but Esau have I hated." This verse, a direct quotation from the Old Testament prophet Malachi, serves as a cornerstone in Paul's defense of God's unwavering faithfulness to His covenant promises, particularly concerning Israel's place in redemptive history. It underscores that God's purposes are rooted in His unconditioned election rather than human merit or lineage, illustrating the divine prerogative to choose individuals and nations for specific roles within His overarching plan of salvation.

### CONTEXT
* **Literary Context:** Romans 9:13 is situated within Paul's extended argument in Romans 9-11, where he addresses the perplexing question of Israel's rejection of Jesus as Messiah and the perceived failure of God's promises to His chosen people. Paul's core assertion is that God's word has not failed, because His promises were never contingent on human descent or works, but on His sovereign election. Immediately preceding this verse, Paul establishes that God's purpose of election is "not of works but of him who calls" ([Romans 9:11](/romans/9-11 "Romans 9:11 - God's Purpose According to Election")). The example of Jacob and Esau, born of the same parents and before they had done anything good or bad, powerfully illustrates this principle, emphasizing that God's choice precedes human action and is based solely on His divine will.
* **Historical & Cultural Context:** The statement "Jacob have I loved, but Esau have I hated" is a direct quotation from [Malachi 1:2-3](/malachi/1-2-3 "Malachi 1:2-3 - God's Love for Israel and Rejection of Edom"). In Malachi's time, this declaration served to reassure post-exilic Israel of God's continued covenant loyalty, contrasting His favor upon them with His judgment upon Edom (descendants of Esau). The historical narrative of Jacob and Esau is found in [Genesis 25](/genesis/25 "Genesis 25 - Birth of Jacob and Esau"), where, even before their birth, God prophesied to Rebekah that "the elder shall serve the younger" ([Genesis 25:23](/genesis/25-23 "Genesis 25:23 - The Prophecy to Rebekah")). This ancient prophecy and its fulfillment in the destinies of the nations of Israel and Edom provide the historical backdrop for Paul's theological argument, demonstrating a consistent pattern of divine, unmerited choice throughout salvation history.
* **Key Themes:** This verse powerfully contributes to several major theological themes within Romans and the broader biblical narrative. Firstly, it highlights **Divine Sovereignty and Election**, asserting God's absolute right to choose according to His own purpose and will, independent of human merit or performance. This foundational truth undergirds Paul's entire discussion of salvation by grace through faith. Secondly, it introduces the concept of **Covenantal Preference**, distinguishing between God's choice of a nation or lineage for a specific role in redemptive history (e.g., carrying the covenant promises, being the lineage of the Messiah) versus individual salvation. The "love" for Jacob and "hatred" for Esau primarily refer to their corporate destinies as nations (Israel and Edom) in God's plan, not necessarily the eternal destiny of every individual. Thirdly, it reinforces **God's Unchanging Purpose**, assuring believers that God's plans are immutable and His promises secure, even when human circumstances seem to contradict them. His choice is not arbitrary but serves a greater divine purpose of bringing about salvation through Christ.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **written (Greek, _gráphō_):** This primary verb means "to grave," especially "to write," and figuratively, "to describe." Its use here signifies that Paul is quoting an authoritative, divinely inspired text, emphasizing the immutability and truthfulness of God's declaration concerning Jacob and Esau as recorded in Malachi. It underscores the scriptural foundation of Paul's theological argument.
* **loved (Greek, _agapáō_):** Derived perhaps from a root meaning "much," this verb describes a love in a social or moral sense. In this context, it denotes God's preferential choice and favor bestowed upon Jacob and his descendants. This "love" is not based on inherent worthiness but on God's sovereign initiative, signifying a deliberate election for a particular covenantal relationship and purpose.
* **hated (Greek, _miséō_):** From a primary root implying "hatred," this verb means "to detest," or by extension, "to love less." In biblical Hebrew and Greek usage, "hate" often functions as a comparative term, signifying a lesser degree of love or a rejection in comparison to another, rather than active malice or ill-will in the modern sense. Here, it denotes God's non-election or disfavor towards Esau and his descendants in the context of the covenantal lineage, meaning they were not chosen for the specific role of carrying the redemptive promise.

#### Verse Breakdown
* **"As it is written":** This introductory phrase immediately signals that Paul is quoting from the Old Testament, specifically [Malachi 1:2-3](/malachi/1-2-3 "Malachi 1:2-3 - God's Declaration of Love and Hatred"). By invoking scripture, Paul grounds his argument in divine authority and established prophetic truth, reinforcing the unchangeable nature of God's declarations. It serves to validate the theological point he is about to make regarding God's sovereign election.
* **"Jacob have I loved":** This clause declares God's preferential choice and favor upon Jacob. This "love" is not a response to Jacob's character or actions (which were often flawed, as seen in [Genesis 27](/genesis/27 "Genesis 27 - Jacob Deceives Isaac")), but an expression of God's sovereign will and purpose. It signifies that Jacob and his descendants were chosen to be the recipients of the covenant promises and the lineage through which the Messiah would come, establishing the nation of Israel as God's chosen people.
* **"but Esau have I hated":** This contrasting clause signifies God's non-election or rejection of Esau and his descendants (the Edomites) for the specific purpose of carrying the covenantal line. As discussed in the "Key Word Analysis," "hated" here functions as a comparative term, meaning to "love less" or "prefer less" in the context of the divine plan for redemptive history. It does not imply personal damnation for every individual Edomite, but rather that the nation of Edom was not chosen for the unique covenantal role assigned to Israel.

#### Literary Devices
Romans 9:13 employs several significant literary devices. The most prominent is **Quotation/Allusion**, as Paul directly quotes from [Malachi 1:2-3](/malachi/1-2-3 "Malachi 1:2-3 - God's Declaration of Love and Hatred"). This technique lends immense authority and weight to Paul's argument, demonstrating that his theological claims about God's sovereignty and election are rooted in established Old Testament revelation. Another key device is **Anthropomorphism**, seen in the use of "loved" and "hated" to describe God's disposition. While these terms reflect human emotions, they are applied to God to convey His sovereign choices and relationships with nations in a way humans can comprehend, without implying human limitations or capriciousness. Furthermore, the phrase "loved... but hated" functions as a form of **Comparative Language** or **Hyperbole**, common in biblical Hebrew. It is not meant to convey absolute hatred in the modern sense, but rather a strong contrast of preference or election, emphasizing the distinct destinies and roles assigned to Jacob and Esau (and their nations) within God's redemptive plan.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:13 is a powerful theological statement on God's absolute sovereignty and the nature of His election. It underscores that God's choices are not based on human merit, works, or even foreknowledge of individual actions, but solely on His divine will and purpose. This challenges any notion that salvation or covenant blessings are earned, firmly establishing them as gifts of God's unmerited grace. The "love" and "hatred" here primarily refer to corporate, national election for specific roles in redemptive history, rather than individual eternal damnation or salvation. God chose Jacob's lineage to bring forth the Messiah and be the conduit of His covenant promises, while Esau's lineage was not chosen for this particular role. This distinction highlights God's freedom to appoint different destinies and roles to nations and individuals within His overarching plan, all for His glory and the advancement of His redemptive purposes.

* [Malachi 1:2-3](/malachi/1-2-3 "Malachi 1:2-3 - God's Love for Israel and Rejection of Edom")
* [Genesis 25:23](/genesis/25-23 "Genesis 25:23 - The Prophecy to Rebekah")
* [Romans 9:10-12](/romans/9-10-12 "Romans 9:10-12 - God's Purpose According to Election")

### REFLECTION AND APPLICATION
Romans 9:13 invites us into a deeper understanding of God's majestic sovereignty and His unconditioned freedom to choose. It challenges our human tendency to believe that we can earn God's favor or that His plans are contingent upon our performance. Instead, it calls us to humble adoration of a God whose wisdom and ways are far beyond our full comprehension, a God who works all things according to the counsel of His own will. For the believer, this truth provides profound assurance: God's ultimate purposes will always prevail, and His faithfulness to His promises is unwavering, regardless of human actions or failures. It also prompts us to consider the distinction between God's corporate election of a people for a specific historical role and His universal offer of individual salvation through faith in Christ, which is extended to "whoever believes" ([John 3:16](/john/3-16 "John 3:16 - God's Love for the World")). Our response to this sovereign God should be one of trust, worship, and humble submission to His perfect will, resting in the knowledge that His plans are always good and ultimately for His glory.

#### Questions for Reflection
* **How does understanding God's sovereign choice in Romans 9:13 impact my view of His character and my trust in His plans?**
* **In what ways might I be tempted to believe that God's favor is based on my performance rather than His unmerited grace?**
* **How does the concept of corporate election (Jacob/Israel) relate to the individual call to salvation in Christ, and what practical implications does this have for my understanding of God's work in the world?**

### FAQ

**Does "hated" in Romans 9:13 mean God truly hated Esau as an individual, in the way humans understand malicious hatred?**

Answer: No, the term "hated" (Greek: *miséō*) in this context, reflecting the Hebrew *sane* from [Malachi 1:3](/malachi/1-3 "Malachi 1:3 - God's Hatred for Esau"), is best understood as a comparative expression, meaning "loved less," "preferred less," or "rejected in comparison to." It signifies a non-election for a specific covenantal purpose, rather than active malice or ill-will towards Esau as an individual. This comparative usage is common in biblical language; for example, Jesus tells His followers to "hate" their family in [Luke 14:26](/luke/14-26 "Luke 14:26 - Hating Family for Christ"), meaning to love them less than Him. Thus, God's "hatred" for Esau refers to His choice not to include Esau's descendants (the nation of Edom) in the covenant line through which the Messiah would come, in contrast to His choice of Jacob's descendants (Israel).

**Is Romans 9:13 primarily about individual salvation or national destiny?**

Answer: Romans 9:13, in its original context in [Malachi 1:2-3](/malachi/1-2-3 "Malachi 1:2-3 - God's Love for Israel and Rejection of Edom") and Paul's use of it, is primarily about **national destiny and corporate election** for a specific role in God's redemptive plan. God chose Jacob's descendants to be the nation of Israel, the covenant people through whom His promises would be fulfilled and the Messiah would come. Esau's descendants became the nation of Edom, who were not chosen for this specific covenantal lineage. While God certainly deals with individuals, Paul's immediate argument in [Romans 9](/romans/9 "Romans 9 - God's Sovereign Choice") is addressing why the nation of Israel, as a whole, largely rejected Christ, and how God's promises to them have not failed because His election was always conditional on His sovereign choice, not on human lineage or works.

### CHRIST-CENTERED FULFILLMENT
Romans 9:13, while rooted in the Old Testament narrative of Jacob and Esau, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the epitome of God's sovereign election and the true Israel. God's "love" for Jacob, leading to the formation of Israel, was ultimately purposed to bring forth the Messiah, Jesus, through whom all nations would be blessed ([Galatians 3:16](/galatians/3-16 "Galatians 3:16 - The Seed is Christ")). Jesus Himself is the "chosen one" of God ([Luke 9:35](/luke/9-35 "Luke 9:35 - The Transfiguration")), the ultimate expression of God's sovereign love and purpose. Furthermore, the "hatred" for Esau, signifying non-election for the covenant line, highlights that God's redemptive plan is focused on a specific trajectory that culminates in Christ. In Christ, the distinction between "Jacob" and "Esau"—Jew and Gentile—is transcended, as all who believe, regardless of their lineage, become part of the new covenant people of God, the spiritual Israel ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - No Jew or Gentile in Christ"); [Romans 10:12](/romans/10-12 "Romans 10:12 - No Distinction Between Jew and Gentile")). Thus, God's sovereign choice, exemplified in Romans 9:13, ultimately serves to magnify the grace found in Jesus, the one through whom God's love is extended to all who put their faith in Him.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Malachi 1:2

I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? [Was] not Esau Jacob's brother? saith the LORD: yet I loved Jacob,

Malachi 1:3

And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.

Genesis 29:31

¶ And when the LORD saw that Leah [was] hated, he opened her womb: but Rachel [was] barren.

Genesis 29:33

And she conceived again, and bare a son; and said, Because the LORD hath heard that I [was] hated, he hath therefore given me this [son] also: and she called his name Simeon.

Deuteronomy 21:15

¶ If a man have two wives, one beloved, and another hated, and they have born him children, [both] the beloved and the hated; and [if] the firstborn son be hers that was hated:

Luke 14:26

If any [man] come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.

Matthew 10:37

He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.