Rom 9:7-13 | RWP | e4.org |

‏ Romans 9:7-13

The children of the promise ( τα τεκνα της επαγγελιας ). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" ( τεκνα του θεου ) 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.

A word of promise ( επαγγελιας ο λογος ουτος ). Literally, "this word is one of promise." Paul combines Ge 18:10, 14 from the LXX.

Having conceived of one ( εξ ενος κοιτην εχουσα ). By metonomy with cause for the effect we have this peculiar idiom ( κοιτη being bed, marriage bed), "having a marriage bed from one" husband. One father and twins.

The children being not yet born ( μηπω γεννηθεντων ). Genitive absolute with first aorist passive participle of γενναω, to beget, to be born, though no word for children nor even the pronoun αυτων (they).

Neither having done anything good or bad ( μηδε πραξαντων τ αγαθον η φαυλον ). Genitive absolute again with first active participle of πρασσω. On φαυλον, see 2Co 5:10.

The purpose of God ( η προθεσις του θεου ). See 8:28 for προθεσις.

According to election ( κατ' εκλογην ). Old word from εκλεγω, to select, to choose out. See 1Th 1:4. Here it is the purpose ( προθεσις ) of God which has worked according to the principles of election.

Not of works ( ουκ εξ εργων ). Not of merit.

But of him that calleth ( αλλ' εκ του καλουντος ). Present active articular participle of καλεω in the ablative case after εκ. The source of the selection is God himself. Paul quotes Ge 25:33 (LXX).

Paul quotes Mal 1:2f.

But Esau I hated ( τον δε Εσαυ εμισησα ). This language sounds a bit harsh to us. It is possible that the word μισεω did not always carry the full force of what we mean by "hate." See Mt 6:24 where these very verbs ( μισεω and αγαπαω ) are contrasted. So also in Lu 14:26 about "hating" ( μισεω ) 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.