9:1 in Christ Paul speaks as one who belongs to Christ and has experienced God’s promises.

9:2 distress in my heart The Greek word used here, odynē, can refer to physical or mental pain. Despite his role as apostle to the Gentiles (11:13), Paul is still grieved that his fellow Jews, God’s chosen people through His promises to Abraham, have not widely accepted Jesus as their Messiah.

9:3 could wish myself to be accursed Paul echoes Moses’ prayer in Exod 32:32, showing solidarity with his people by wishing to share in their punishment or take the punishment for them. He longs for the salvation of his fellow Jews.

Anathema Word Study

9:4 who are Israelites Paul describes six benefits or privileges that rightfully belonged to Israel as God’s chosen people: joining God’s family (adoption), experiencing His presence (glory), entering into relationship with Him (covenants), receiving His revelation (law), worshiping at His temple (service), and inheriting His blessings (promises).

the adoption The ot uses the metaphor of adoption to describe Yahweh’s selection of Israel as His chosen people (Exod 4:22–23; Hos 11:1). See note on Gal 4:5. The concept of adoption was also applied to the Davidic king in the ot (Pss 2:7; 89:27).

the glory Probably an allusion to Yahweh’s visible presence among the Israelites (see Exod 16:10; see note on Isa 6:3). God made His presence known at the tabernacle (Exod 25:8; 40:34) and later the temple (1 Kgs 8:11; Ezek 43:2). Isaiah interpreted this “glory” as the Holy Spirit among them (Isa 63:11). The Greek word for glory is doxa.

Doxa Word Study

covenants Referring to the various covenants established in the ot (e.g., Noah in Gen 9, Abraham in Gen 15; 17, Israel in Exod 19–24, and David in 2 Sam 7:1–27 [compare 2 Sam 23:5]).

giving of the law Alluding to Israel’s experience at Mount Sinai (see Exod 19–24); likely also intended to indicate Israel’s role in the preservation and transmission of Scripture.

the temple service The term latreia denotes religious service or worship, most likely sacrifice (see Rom 12:1; Heb 9:1–6). Paul may be alluding to Israel’s responsibility for the temple’s sacrificial system (see Exod 12:25–26).

the promises Either refers to the promises that God made to Abraham and the patriarchs (Gen 15:9–21; 17:1–22; 26:3–4; 28:13–15; compare Rom 15:8; Gal 3:16) or to the ot promises of redemption and restoration associated with the Messiah (e.g., Isa 4:2; 9:2–8; 11:1–10; see note on Isa 49:8–26).

9:5 patriarchs Refers to Abraham, Isaac, and Jacob. The tribes of Israel are descended from the 12 sons of Jacob. One of those sons, Judah, is an ancestor of Christ.

9:6 word of God Refers to the promises God made to the patriarchs and Israel (see Rom 4:13–21). Paul addresses the implication that God’s plan as revealed through Scripture had failed because ethnic Israel responded negatively to the fulfillment of His promises through Christ.

not all those who are descended from Israel are truly Israel Many Jews appealed to their descent from Abraham as a symbol of their ongoing special relationship with God (compare Matt 3:9; John 8:39). Paul asserts that true membership in God’s chosen people is based on faith, not physical ancestry.

9:7 descendants of Abraham Paul points out that God’s choice of Israel followed the line of one chosen son, Isaac, instead of applying generally to all of Abraham’s descendants. To underscore the point, he quotes Gen 21:12.

In Isaac The son of promise born to Abraham through his wife, Sarah (Gen 21:1–7). God fulfilled His promise to Abraham through Isaac (Gen 12:2; 15:4–6) even though Abraham had other sons (compare Gen 16; 25).

9:8 children of the promise Emphasizes that being included among the children of God depends on God’s faithfulness to His promise, not a person’s physical descent from Abraham.

9:10 Isaac our father See note on Rom 9:7.

9:11 they had not yet been born Illustrates that God’s selection of Jacob over Esau was not based on anything Jacob had done.

election The Greek word used here, eklogē, refers to a choice or selection. Paul is referring to God’s choice to have Jacob and his descendants bear the promise he had made to Abraham (Gen 12:1–2; 15:4–6). Paul is emphasizing God’s sovereign right as Creator to act free from any constraints imposed by human actions.

Election

9:13 Jacob I loved, but Esau I hated Paul cites Mal 1:2–3 to summarize how God selected Jacob over Esau, even though both were sons of Isaac. See note on Rom 9:10–13.

9:15 on whomever I have mercy Paul quotes Exod 33:19. In Exodus, both Israel and Pharaoh rebelled against God; consequently, they were subject to God’s judgment.

9:17 I have raised you up This quotation from Exod 9:16 demonstrates God’s sovereignty for His redemptive purposes.

9:18 he hardens Refers to the hardening of Pharaoh’s heart. See Exod 4:21 and note.

9:19 who has resisted his will The objection expressed here highlights the central tension between divine sovereignty and human responsibility. There is tension between mercy and judgment being entirely dependent on God’s will (Rom 9:18) and God holding people responsible for their sins (3:23).

9:20 On the contrary, O man Paul responds to the objection in v. 19 by emphasizing humanity’s subordinate status in relation to God, the Creator.

9:21 potter The background of Paul’s analogy in vv. 20–23 is found in the potter and clay metaphor used by the prophets Isaiah and Jeremiah (e.g., Isa 45:9; 64:8; Jer 18:4–6).

9:22 vessels of wrath Paul pushes the boundaries of his metaphor to make a rhetorical point. While it is unlikely that a potter would make a pot just to destroy it, the potter still has the right to do so if he wishes.

9:23 vessels of mercy In the previous verse, Paul explains that God uses some vessels to demonstrate His wrath, depending solely on His sovereign choice. In the same way, God’s choice of vessels of mercy rests only on His decision to show mercy to them.

9:25 who were not my people Refers to the Gentiles.

9:26 sons of the living God A quotation of Hos 1:10. Compare Rom 8:14.

9:27 the remnant will be saved Paul cites Isa 10:22–23. His point is that those who are Jewish should not rely upon their race; it did not save those in Isaiah’s day, and it will not save them now. Only a remnant of elect Israel would be saved.

9:29 become like Sodom Paul quotes Isa 1:9 in recognition of God’s grace. Israel’s idolatry required judgment, but God did not annihilate them as He did Sodom and Gomorrah (compare Gen 18:16–19:29).

9:30 attained righteousness Paul explains that non-Jewish people attained righteousness even though they did not pursue right standing before God—because righteousness comes by faith, not works or the law.

9:32 stumbled over See note on Rom 9:33.

9:33 Zion Refers to Jerusalem (see note on Isa 1:8). Originally, the name “Zion” indicated the hill where the temple was built, symbolizing God’s chosen dwelling place on earth.

a stone that causes people to stumble Paul’s quotation combines Isa 28:16 with Isa 8:14. Drawing on ot imagery, the stone or rock refers to Christ, whom most Jews rejected as the Messiah (Psa 118:22; compare 1 Pet 2:4–8). His death by crucifixion offended Jewish people because, according to Deut 21:23, a person hanged on a tree is under God’s curse (compare Josh 8:29).