Romans 9:14:

What then shall we say? Is God unjust? Not at all! (NIV)

What shall we say then? There is no injustice with God, is there? May it never be! (NASB)

What shall we say then? Is there unrighteousness with God? God forbid. (KJV)

In Rom 9:7–13 Paul makes it clear that “It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, i.e., God’s children.”

Paul now responds proleptically to the expected interpretation of this line of reasoning: “God gives unequal things to those who are equal.” The argument: “He who gives unequal things to those who are equal is unjust; God gives unequal things to those who are equal (e.g., he loves Jacob and hates Esau, both being equal); therefore, God is unjust.”

Paul’s immediate response to the question “is God unjust?” “Not at all!”

Romans 9:12–13:

not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated.” (NIV)

it was said to her, “THE OLDER WILL SERVE THE YOUNGER.” Just as it is written, “JACOB I LOVED, BUT ESAU I HATED.” (NASB)

It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. (KJV)

In Rom 9:7–11 Paul has been arguing that “It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, i.e., God’s children.” In Rom 9:11, Paul specifically states the reason for his proof is “in order that God’s purpose in election might stand.”

Now, Paul simply provides more proof for his argument via Scripture: “According to natural birth order, it seems plausible that the younger would serve the older; God said to Rebekah that ‘the older will serve the younger (Gen. 25:23)’; therefore, God’s promises are not bound by natural birth implications.”

Also, “It seems natural that there would be no reason to love one brother, but hate another; God said ‘Jacob I loved, but Esau I hated’ (Mal. 1:2,3); therefore, God’s favor is not bound by natural relationships.”

Both of these are to show that it is not only plausible, but also necessary that it is according to God’s election and promise—i.e., not familial relationship or inheritance—that God’s children are determined.

Romans 9:10–11:

Not only that, but Rebekah’s children had one and the same father, our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: (NIV)

And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; 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, (NASB)

And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) (KJV)

In Rom 9:7–9, Paul uses the example of the children of Abraham and Sarah to show that “It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, i.e., God’s children.”

Now, Paul moves to the next generation to offer a potentially more convincing—or, at the very least, clear—example. Whereas Isaac and Ishmael are born of different parents (Abraham having Ishmael from Hagar, Isaac from Sarah), Jacob and Esau had the same parents: Rebekah and Isaac (Rom 9:10). This removes the variable of differing parents with respect to inheritance and the promise.

Paul also removes the variables of birth order and works, i.e., “before the twins were born or had done anything good or bad” (Rom 9:11).

This further proof is offered “in order that God’s purpose in election might stand,” i.e., that it can not be mistaken that “It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, i.e., God’s children.”

Romans 9:9:

For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” (NIV)

For this is the word of promise: “AT THIS TIME I WILL COME, AND SARAH SHALL HAVE A SON.” (NASB)

For this is the word of promise, At this time will I come, and Sarah shall have a son. (KJV)

In Rom 9:8, Paul concludes that “It is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring, i.e., God’s children,” as he proves that God’s word does not fail when a Jew can be found that will not be a co-heir with Christ of the promised glory (Rom 9:6–8).

Paul proves that Isaac was a “child of promise” by reminding his audience of the promise as it can be found in Scripture: “At the appointed time I will return, and Sarah will have a son.” (Gen. 18:10,14)

Romans 9:7–8:

Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.(NIV)

nor are they all children because they are Abraham’s descendants, but: “THROUGH ISAAC YOUR DESCENDANTS WILL BE NAMED.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. (NASB)

Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. (KJV)

In Rom 9:6, Paul argues that “God’s word does not fail” when a Jew can be found that will not inherit the the promised glory of God as co-heirs with Christ by saying that “Not all who are descended from Israel are Israel” (similar to the arguments of Rom 2:28–29).

Paul now further builds this argument (via the testimony of Scripture): “‘Through Isaac [Abraham's] descendants will be named’ (Gen. 21:12); therefore, not all those who are ‘descendants of Abraham’ are also ‘Abraham’s children’.”

To be absolutely clear, Paul states the obvious sub-conclusion to this sub-argument: “‘Not all who are descended from Israel are Israel’ (Rom 9:6); likewise, all those who are ‘descendants of Abraham’ are also ‘Abraham’s children’ (Rom 9:7); therefore, ‘it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring,’ i.e., ‘God’s children’ (Rom 9:8).”

Romans 9:6:

It is not as though God’s word had failed. For not all who are descended from Israel are Israel. (NIV)

But it is not as though the word of God has failed For they are not all Israel who are descended from Israel; (NASB)

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: (KJV)

Here, Paul replies to a prolepsis arising fromm Rom 9:1–5 in regards to the discourse in Rom 1–8.

The argument against Paul’s statements: “In God’s word to Jews are the privileges of adoption as sons, the divine glory, the covenants, the receiving of the law, the temple worship, the promises, theirs are the patriarchs, from their patriarchs is traced the human ancestry of Christ (Rom 9:3–5); ‘Now a righteousness from God, apart from law, has been made known’ (Rom 3:21); therefore, because of the Jews who will not enjoy the privileges in God’s word, God’s word failed.”

Paul refutes this (“It is not as thought God’s word has failed (Rom 9:6)”) with an argument: “In God’s word to Jews are the privileges of adoption as sons, the divine glory, the covenants, the receiving of the law, the temple worship, the promises, theirs are the patriarchs, from their patriarchs is traced the human ancestry of Christ (Rom 9:3–5); ‘Not all who are descended from Israel are Israel’ (Rom 9:6); therefore, despite the Jews who will not enjoy the privileges in God’s word, God’s word has not failed.”

A similar argument has already been made in Rom 2:28–29: “A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God.” (NIV)

Paul makes it clear that God’s word has not, nor will be, nullified. He similarly addresses such a prolepsis in Rom 3:3–4: “What if some did not have faith? Will their lack of faith nullify God’s faithfulness? Not at all! Let God be true, and every man a liar. As it is written: ‘So that you may be proved right when you speak and prevail when you judge.’” (NIV)

Romans 9:3–5:

For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. (NIV)

For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. (NASB)

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (KJV)

In Rom 9:1–2 Paul began a new line of reasoning from Rom 8 by which he states that “he is grieved.” Here, Paul furthers that argument.

First, Paul argues again for his “grief,” this time by showing that he is so grieved that he would be willing to be give up life with Christ, the very thing for which he had been arguing in Rom 8.

We also now know the object of Paul’s “grief”: “Paul’s brothers, those of his own race according to the flesh,” i.e., “the people of Israel”; more precisely, “Paul grieved for the sake of the Jews.”

“The people of Israel” are further illustrated via their privileges:

1. “Adoption as sons” (of God).
2. The “divine glory” (of God).
3. The “covenants” (with God).
4. The “receiving of the law” (of God).
5. The “temple worship” (of God).
6. The “promises” (from God).
7. “Theirs are the patriarchs” (with whom God made the covenants, etc.).
8. From their patriarchs “is traced the human ancestry of Christ” “who is God.”

“Christ”—who appears at the end of this list of privileges—is also further illustrated:

1. He is descended from the patriarchs of the people of Israel (according to the flesh), i.e. “He is fully man.”
2. He is God, i.e. “He is fully God.”
3. He is over all (in comparison to all created things).
4. He is blessed forever.

Romans 9:1–2:

I speak the truth in Christ—I am not lying, my conscience confirms it in the Holy Spirit—I have great sorrow and unceasing anguish in my heart. (NIV)

I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. (NASB)

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. (KJV)

As in Rom 6–7, in which Paul argues destructively for the “righteousness by faith” that was established in Rom 1–5, in Rom 9 Paul begins to add to the constructive argument of Rom 8 for “salvation” or “eternal life” with more arguments, principally as destructive reasoning by which he argues against the detractors of this message.

Paul begins by offering testimony from himself, i.e., an oath by which he confirms that that which he is about to say is true. More precisely, Paul’s “conscience” testifies that what he says is true. Furthermore, it is in the Holy Spirit that his conscience testifies that what he says is true, i.e., with Paul being in Christ, the Holy Spirit is the efficient cause of the testimony of Paul’s conscience by which he can ensure that he speaks the truth.

The message about which Paul is offering an oath: Paul has great sorrow in his heart, i.e., he is grieved.

Romans 8:38–39:

For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord. (NIV)

For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. (NASB)

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (KJV)

In these verses Paul amplifies his negative response of Rom 8:37 to the questions posed in Rom 8:35 “Shall trouble, hardship, persecution, famine, nakedness, danger or sword separate us from the love of Christ?”

Paul first amplifies the negative response by enumerating a list of created things that we will more than conquer through Christ:

• death or life
• angels or demons
• the present or the future
• any powers
• height or depth
• anything else in all creation

The amplification also comes via explication of the love from which we will not be separated: “The love of God that is in Christ Jesus our Lord.”

Finally, it is worth noting that Paul mentions that he is “convinced/persuaded” of the fact that nothing will separate us from the love of Christ. All that he is shown in Rom 8:18–37 has proven this guarantee and so Paul states clearly that he is convinced by the proof implying that he would be disingenuous to fear that he could be separated from the love of God. In fact, the entire thrust of Rom 8 has been to demonstrate that Christians can be sure of eternal salvation from condemnation and the inheritance of God’s glory through Jesus Christ such that present sufferings should not mislead us into failing in our obligation to live according to the Holy Spirit and thereby living according to the sinful nature, but rather that we should put the misdeeds of the body to death and live according the Holy Spirit that we have received.

Romans 8:37:

No, in all these things we are more than conquerors through him who loved us. (NIV)

But in all these things we overwhelmingly conquer through Him who loved us. (NASB)

Nay, in all these things we are more than conquerors through him that loved us. (KJV)

By means of hyphora Paul responds to the questions posed in Rom 8:35: “Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?”

Paul’s response: “No, trouble, hardship, persecution, famine, nakedness, danger or sword shall not separate us from the love of Christ because in these things we are conquerors.” This is amplified through comparison of majority such that “We are more than conquerors.”

It is also worth noting that the means by which “We are more than conquerors over all adversity” is namely Jesus Christ, i.e., “Him who loved us.”

Here Paul returns in a sense to the conclusion of Rom 8:1: “To those who are in Christ Jesus, there is no condemnation.” However, Paul has made it clear that we will “face death all day long” (Psalm 44:22, Rom 8:36), which refers to our present sufferings. This is to prove the argument of Rom 8:18: “All our sufferings in the present life are unequal to, less than, and unworthy of the glory to be revealed in us, or that inheritance which has been established in Christ Jesus; therefore, we should gladly suffer anything with Christ that we may be also glorified along with him, and in him become heirs of God.”