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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Romans 9:6–13. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having made his way to that which he had to say, concerning the rejection of the body of his countrymen, with a protestation of his own affection for them and a concession of their undoubted privileges, comes in these verses, and the following part of the chapter, to prove that the rejection of the Jews, by the establishment of the gospel dispensation, did not at all invalidate the word of God's promise to the patriarchs: Not as though the word of God hath taken no effect (Rom 9:6), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow (Rom 9:2), might be suspected. We are not to ascribe inefficacy to any word of God: nothing that he has spoken does or can fall to the ground; see Isa 55:10, Isa 55:11. The promises and threatenings shall have their accomplishment; and, one way or other, he will magnify the law and make it honourable. This is to be understood especially of the promise of God, which by subsequent providences may be to a wavering faith very doubtful; but it is not, it cannot be, made of no effect; at the end it will speak and not lie.
Now the difficulty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them. This he does in four ways: - 1. By explaining the true meaning and intention of the promise, Rom 9:6-13. 2. By asserting and proving the absolute sovereignty of God, in disposing of the children of men, Rom 9:14-24. 3. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, Rom 9:25-29. 4. By fixing the true reason of the Jews' rejection, Rom 9:30, to the end.
In this paragraph the apostle explains the true meaning and intention of the promise. When we mistake the word, and misunderstand the promise, no marvel if we are ready to quarrel with God about the accomplishment; and therefore the sense of this must first be duly stated. Now he here makes it out that, when God said he would be a God to Abraham, and to his seed (which was the famous promise made unto the fathers), he did not mean it of all his seed according to the flesh, as if it were a necessary concomitant of the blood of Abraham; but that he intended it with a limitation only to such and such. And as from the beginning it was appropriated to Isaac and not to Ishmael, to Jacob and not to Esau, and yet for all this the word of God was not made of no effect; so now the same promise is appropriated to believing Jews that embrace Christ and Christianity, and, though it throws off multitudes that refuse Christ, yet the promise is not therefore defeated and invalidated, any more than it was by the typical rejection of Ishmael and Esau.
I.He lays down this proposition - that they are not all Israel who are of Israel (Rom 9:6), neither because they are, etc., Rom 9:7.
Many that descended from the loins of Abraham and Jacob, and were of that people who were surnamed by the name of Israel, yet were very far from being Israelites indeed, interested in the saving benefits of the new covenant. They are not all really Israel that are so in name and profession. It does not follow that, because they are the seed of Abraham, therefore they must needs be the children of God, though they themselves fancied so, boasted much of, and built much upon, their relation to Abraham, Mat 3:9; Joh 8:38, Joh 8:39. But it does not follow. Grace does not run in the blood; nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope.
II.He proves this by instances; and therein shows not only that some of Abraham's seed were chosen, and others not, but that God therein wrought according to the counsel of his own will; and not with regard to that law of commandments to which the present unbelieving Jews were so strangely wedded.
1.He specifies the case of Isaac and Ishmael, both of them the seed of Abraham; and yet Isaac only taken into covenant with God, and Ishmael rejected and cast out. For this he quotes Gen 21:12, In Isaac shall thy seed be called, which comes in there as a reason why Abraham must be willing to cast out the bond-woman and her son, because the covenant was to be established with Isaac, Gen 17:19. And yet the word which God had spoken, that he would be a God to Abraham and to his seed, did not therefore fall to the ground; for the blessings wrapt up in that great word, being communicated by God as a benefactor, he was free to determine on what head they should rest, and accordingly entailed them upon Isaac, and rejected Ishmael. This he explains further (Rom 9:8, Rom 9:9), and shows what God intended to teach us by this dispensation.
(1.)That the children of the flesh, as such, by virtue of their relation to Abraham according to the flesh, are not therefore the children of God, for then Ishmael had put in a good claim. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. They had confidence in the flesh, Phi 3:3. Ishmael was a child of the flesh, conceived by Hagar, who was young and fresh, and likely enough to have children. There was nothing extraordinary or supernatural in his conception, as there was in Isaac's; he was born after the flesh (Gal 4:29), representing those that expect justification and salvation by their own strength and righteousness.
(2.)That the children of the promise are counted for the seed. Those that have the honour and happiness of being counted for the seed have it not for the sake of any merit or desert of their own, but purely by virtue of the promise, in which God hath obliged himself of his own good pleasure to grant the promised favour. Isaac was a child of promise; this his proves, Rom 9:9, quoted from Gen 18:10. he was a child promised (so were many others), and he was also conceived and born by force and virtue of the promise, and so a proper type and figure of those who are now counted for the seed, even true believers, who are born, not of the will of the flesh, nor of the will of man, but of God - of the incorruptible seed, even the word of promise, by virtue of the special promise of a new heart: see Gal 4:28. It was through faith that Isaac was conceived, Heb 11:11. Thus were the great mysteries of salvation taught under the Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they are to us now, when the veil is taken away, and the types are expounded by the antitypes.
2.The case of Jacob and Esau (Rom 9:10-13), which is much stronger, to show that the carnal seed of Abraham were not, as such, interested in the promise, but only such of them as God in sovereignty had appointed. There was a previous difference between Ishmael and Isaac, before Ishmael was cast out: Ishmael was the son of the bond-woman, born long before Isaac, was of a fierce and rugged disposition, and had mocked or persecuted Isaac, to all which it might be supposed God had regard when he appointed Abraham to cast him out. But, in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by one mother; they were conceived hex henos - by one conception; hex henos koitou, so some copies read it. The difference was made between them by the divine counsel before they were born, or had done any good or evil. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand - that this great truth may be established, that God chooses some and refuses others as a free agent, by his own absolute and sovereign will, dispensing his favours or withholding them as he pleases. This difference that was put between Jacob and Esau he further illustrates by a quotation from Mal 1:2, Mal 1:3, where it is said, not of Jacob and Esau the person, but the Edomites and Israelites their posterity, Jacob have I loved, and Esau have I hated. The people of Israel were taken into the covenant of peculiarity, had the land of Canaan given them, were blessed with the more signal appearances of God for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, nor prophets - no such particular care taken of them nor kindness shown to them. Such a difference did God put between those two nations, that both descended from the loins of Abraham and Isaac, as at first there was a difference put between Jacob and Esau, the distinguishing heads of those two nations. So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection.
(1.)Some understand it of the election and rejection of conditions or qualifications. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation and reject the works of the law. Thus Arminius understands it, De rejectis et assumptis talibus, certa qualitate notatis - Concerning such as are rejected and such as are chosen, being distinguished by appropriate qualities; so John Goodwin. But this very much strains the scripture; for the apostle speaks all along of persons, he has mercy on whom (he does not say on what kind of people) he will have mercy, besides that against this sense those two objections (Rom 9:14, Rom 9:19) do not at all arise, and his answer to them concerning God's absolute sovereignty over the children of men is not at all pertinent if no more be meant than his appointing the conditions of salvation.
(2.)Others understand it of the election and rejection of particular person - some loved, and others hated, from eternity. But the apostle speaks of Jacob and Esau, not in their own persons, but as ancestors - Jacob the people, and Esau the people; nor does God condemn any, or decree so to do, merely because he will do it, without any reason taken from their own deserts.
(3.)Others therefore understand it of the election and rejection of people considered complexly. His design is to justify God, and his mercy and truth, in calling the Gentiles, and taking them into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to unchurch themselves - thus hiding from their eyes the things that belonged to their peace. The apostle's reasoning for the explication and proof of this is, however, very applicable to, and, no doubt (as is usual in scripture) was intended for the clearing of the methods of God's grace towards particular person, for the communication of saving benefits bears some analogy to the communication of church-privileges. The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside; and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing. The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved; and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. To clear up the justice of God in this great dispensation is the scope of the apostle here.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This prefigures Christ, because Christ was promised to Abraham as a future son, in whom the word of the promise would be fulfilled.
"At this time will I come, and Sarah shall have a son." This promise then and word of God it was that fashioned Isaac, and begat him. For what if a womb was its instrument and the belly of a woman? Since it was not the power of the belly, but the might of the promise that begat the child. Thus are we also gendered by the words of God. Since in the pool of water it is the words of God which generate and fashion us. For it is by being baptized into the Name of the Father and of the Son and of the Holy Ghost that we are gendered. And this birth is not of nature, but of the promise of God.
For as after first foretelling the birth of Isaac, He then accomplished it; so ours also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. You know how great He has set it forth as being, and how, as He promised a great thing, He furnished it with abundant ease! But if the Jews were to say, that the words, "In Isaac shall thy seed be called," mean this, that those born of Isaac should be reckoned to him for a seed, then the Edomites too, and all those people, ought to be denominated his sons, since their forefather Esau was a son of his. But now so far are they from being called sons, that they are the greatest possible aliens. You see then that it is not the children of the flesh that are the children of God, but that even in nature itself the generation by means of baptism from above was sketched out beforehand.
This passage [to v. 29] is rather obscure.
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Summary
Romans 9:9 serves as a pivotal example in Paul's argument concerning God's sovereign election and the faithfulness of His promises to Israel, demonstrating that true lineage and covenant inheritance are determined by divine choice rather than mere physical descent. By quoting God's specific promise regarding Isaac's miraculous birth to Abraham and Sarah, Paul underscores that God's redemptive plan operates according to His unchangeable word and perfect timing, highlighting a principle of divine selection that transcends natural human capabilities or expectations.
Context
Literary Context
Romans 9 initiates a crucial three-chapter section (Romans 9-11) where Paul addresses the perplexing question of Israel's rejection of Jesus as Messiah and God's continued faithfulness to His covenant people. Having established the universal need for salvation by grace through faith in chapters 1-8, Paul now grapples with the apparent failure of God's promises to Israel. In Romans 9:1-5, Paul expresses deep sorrow for his kinsmen. He then clarifies in Romans 9:6-8 that "not all who are from Israel are Israel," introducing the concept of a spiritual Israel chosen by God. Verse 9, by quoting the promise of Isaac's birth, provides the first concrete, historical illustration of this principle: God's covenant promises are fulfilled through His sovereign choice, not through natural descent (e.g., Ishmael) or human effort, thereby setting the stage for further arguments about Jacob and Esau, and ultimately, the inclusion of Gentiles.
Historical & Cultural Context
In ancient Israelite society, lineage and physical descent were paramount, especially concerning covenant promises and inheritance. Being a descendant of Abraham was a source of immense pride and a perceived guarantee of God's favor. The concept of "seed" or "offspring" (Hebrew: zera') carried profound theological weight, linking individuals directly to the Abrahamic covenant. For Paul's Jewish audience, the idea that not all physical descendants of Abraham were "true Israel" would have been revolutionary and potentially offensive. The story of Sarah's barrenness and Isaac's miraculous birth (found in Genesis 18:10-14 and Genesis 21:1-3) was a foundational narrative, universally understood as a testament to God's power and faithfulness. By invoking this specific promise, Paul taps into a shared heritage to redefine the terms of God's covenant relationship, shifting the focus from physical birthright to divine election.
Key Themes
Romans 9:9 powerfully contributes to several overarching themes within the chapter and the broader letter. Firstly, it highlights God's Unwavering Faithfulness to His Promises. Despite human unfaithfulness or natural impossibilities, God's word stands firm and is perfectly fulfilled. Secondly, the verse underscores the theme of Divine Sovereignty and Election. Isaac's birth was not a natural outcome but a direct result of God's specific, chosen intervention, illustrating that God's redemptive plan is based on His free and unmerited choice, not on human merit or lineage. This sets the stage for Paul's subsequent discussion of Jacob and Esau in Romans 9:10-13. Finally, the verse implicitly touches upon the Nature of True Israel, suggesting that the "children of the promise" (as mentioned in Romans 9:8) are those whom God sovereignly chooses, foreshadowing the inclusion of Gentiles and the spiritual nature of God's people.
Exposition and Analysis
Key Word Analysis
This word denotes an announcement or a divine assurance of good. In the context of Romans 9:9, it emphasizes that the birth of Isaac was not a natural occurrence or a human achievement, but a direct, authoritative declaration from God. It signifies a guaranteed future event based solely on God's word and character, highlighting His reliability and the certainty of His declared intentions.
This term refers to a specific, set, or proper occasion, a divinely appointed season, rather than merely chronological duration. Its use here emphasizes God's meticulous and perfect timing in fulfilling His promise to Sarah. It underscores that God's actions are not arbitrary but occur at the precise moment He has ordained, often in ways that defy human expectation or natural limitations, thereby maximizing the demonstration of His power and sovereignty.
This verb signifies movement towards a place or state, often implying arrival or manifestation. In the phrase "At this time will I come," it conveys God's active, personal, and intentional involvement in bringing about the promised event. It is not merely a passive declaration but an active, decisive intervention by God Himself to ensure the fulfillment of His word, demonstrating His immanence and power in human affairs.
Verse Breakdown
"For this is the word of promise,"
This introductory clause establishes the divine origin and authoritative nature of what follows. Paul emphasizes that the subsequent statement is not a human prediction or wish, but a direct, certain declaration from God Himself, making its fulfillment absolutely guaranteed. It sets the stage for understanding Isaac's birth as a demonstration of God's faithfulness to His covenant.
"At this time will I come,"
This phrase highlights God's perfect timing and active involvement. "At this time" (Greek: kata touton ton kairon) refers to a specific, divinely appointed season, not a general period. "I will come" signifies God's personal, direct intervention to bring about the promised event. This underscores that Isaac's birth was a supernatural act, precisely orchestrated by God, rather than a natural occurrence.
"and Sara shall have a son."
This is the core of the promise, directly stating the miraculous outcome. Given Sarah's advanced age and barrenness, this was humanly impossible. The declaration emphasizes God's power to transcend natural limitations and fulfill His word, establishing Isaac as the "child of promise" and a testament to God's sovereign choice in the lineage of the covenant, distinct from Ishmael, who was born through human means.
Literary Devices
Romans 9:9 primarily employs Quotation and Allusion. Paul directly quotes God's promise from Genesis 18:10, embedding it within his theological argument. This direct quotation lends immense authority and historical weight to his point, grounding his abstract theological claims in a concrete, well-known biblical narrative. The use of this specific promise also serves as a powerful Illustration or Example, demonstrating God's sovereign election and faithfulness in a tangible way. Furthermore, the verse contains Emphasis on God's timing ("At this time") and His direct action ("I will come"), highlighting the supernatural nature of the event and the certainty of divine fulfillment.
Theological and Thematic Connections
Romans 9:9 profoundly illustrates the theological truth that God's promises are not contingent upon human ability, merit, or natural lineage, but solely on His sovereign will and unchangeable character. The miraculous birth of Isaac, against all natural odds, serves as a foundational example of God's power to bring about His purposes in ways that transcend human limitations. This principle is crucial for understanding God's election, not as arbitrary favoritism, but as a demonstration of His freedom to choose whom He will use to advance His redemptive plan, ensuring that His word never fails. It underscores that the true "seed" of Abraham is defined by divine promise and spiritual reality, rather than mere physical descent.
Reflection and Application
Romans 9:9 offers profound encouragement and a call to deeper trust in the character of God. In a world where promises are often broken and expectations frequently unmet, this verse reminds us that God's word is eternally reliable. Just as He miraculously intervened to fulfill His promise to Sarah, He remains faithful to every promise He has made to us—concerning salvation, provision, guidance, and His enduring presence. This should cultivate in us a patient and persistent faith, especially when circumstances seem impossible or when God's timing differs from our own. We are invited to rest in His sovereign control, knowing that His plans are perfect, His timing is impeccable, and His power is limitless. Our hope is not in our own efforts or natural abilities, but in the God who speaks and brings into being that which was not.
Questions for Reflection
FAQ
Why does Paul use the example of Isaac's birth to explain God's election?
Paul uses Isaac's birth as a foundational example because it vividly illustrates that God's covenant promises and the inheritance of His blessings are not based on natural descent or human will, but on God's sovereign choice and miraculous intervention. Isaac was born to Abraham and Sarah in their old age, long after human possibility, and specifically chosen by God over Ishmael, Abraham's firstborn through Hagar. This demonstrates that being a "child of promise" (as mentioned in Romans 9:8) is a matter of divine election, not physical lineage. It helps Paul argue that God's word has not failed, even though many physical Israelites rejected Christ, because the true Israel is defined by God's spiritual choosing.
Does "At this time will I come" imply a specific, literal visitation of God?
The phrase "At this time will I come" (Greek: kata touton ton kairon elthō) in the context of Genesis 18:10 refers to the Lord's active and personal presence in fulfilling His promise. While it doesn't necessarily mean a visible, physical manifestation in every instance, it certainly signifies God's direct, purposeful, and perfectly timed intervention in human affairs. In this case, it indicates that God Himself would ensure the birth of Isaac at the appointed season, demonstrating His power and faithfulness to His word. It emphasizes that the event was not a coincidence but a divine act.
Christ-Centered Fulfillment
Romans 9:9, while historically rooted in the birth of Isaac, finds its ultimate and profound fulfillment in Jesus Christ. The "word of promise" that brought forth Isaac, the child of promise, foreshadows the greater promise of a spiritual seed, fulfilled in Christ. Just as Isaac's birth was a miraculous, sovereign act of God, defying natural limitations, so too was the incarnation of Jesus, born of a virgin through the power of the Holy Spirit (Luke 1:35). Christ is the ultimate "Son" whom God "came" to bring into the world at the perfect "time" (Galatians 4:4). He is the true heir of all God's promises, and through Him, all who believe become "children of promise" (Galatians 3:29), not by natural descent or human effort, but by divine election and grace. Thus, God's faithfulness in Romans 9:9 points forward to His ultimate faithfulness in sending His Son to establish a new covenant and gather a people for Himself, fulfilling the Abrahamic promise in a spiritual and global sense (Romans 4:13-16).