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Rom.9:1. I speak the truth in Christ, I do not lie, my conscience bears witness to me in the Holy Spirit, Rom.9:2. that there is great sadness for me and constant torment in my heart. In the following speech, he intends to prove that not everyone who descended from Abraham is his seed, and so that no one thinks that he is saying this in a strong disturbance of the spirit, he precedes and, eliminating such an assumption, speaks about the Jews that is favorable to them, expresses that he loves them very much. So that you may believe me, he says, I speak the truth in Christ, I do not lie. To prove this, he brings three witnesses: Christ, his own conscience and the Holy Spirit, saying: I have great sadness, consuming my heart at the name of the Jews, that they are outside of grace; which is what he intends to talk about. Rom.9:3. I myself would like to be excommunicated from Christ for my brothers, my relatives according to the flesh. First, know what weaning is. It is separation, alienation. Just as no one dares to touch a gift dedicated to God, so one that has been excommunicated, only because of a different feeling. No one dares to approach the sacred gift out of respect, as dedicated to God, and everyone breaks off ties with the excommunicated one, as with one defiled and alienated from God. What does what Paul says mean? It seems that he is saying here the opposite of what was discussed above. There he said that no one will separate us from the love of God, but here he says that he would like to be separated from Christ. It seems to contradict what was said before; but actually no. And here he expresses his desire to be excommunicated from Christ out of love for God. Everyone accused God that He expelled and deprived of honor the Jews who were honored by adoption, who enjoyed special glory and were called the ancestors of Christ, and instead brought in people who had never known God, pagans, and expressed murmuring and blasphemy against Providence, as if this was being done unfairly and God was deceiving the forefathers to whom he had promised gifts. That is why Paul was tormented, grieved for the glory of God and wanted to be excommunicated himself, if only the Jews would be saved and their blasphemy against God would cease. Do you see that, out of ardent love for God, he desires, if possible, to be separated from the host of those who live eternally with Christ - not from His love, but from His glory and the enjoyment of it? Likewise, fathers often separate from their sons so that their sons may become glorified, not at all alienating themselves from the love of their sons, but desiring to be dishonored themselves so that they may become glorious. So, the apostle argues, I, who have accomplished countless deeds, who love God immeasurably, desire for the glory of God to lose the glory of Christ. And this does not mean losing, but rather gaining. With the words “for my brothers, my kinsmen according to the flesh,” he indicates his most tender and ardent love for the Jews. Rom.9:4. That is, the Israelites, to whom belong the adoption, and the glory, and the covenants, and the law, and the worship, and the promises; Rom.9:5. theirs are the fathers, and from them is Christ according to the flesh, who is God over all, blessed forever, amen. Here he praises and extols the Jews; lest anyone, as I said, think that he is speaking in a strong disturbance of spirit. He imperceptibly expresses that God wanted them to be saved too. This is evident from the fact that He honored them with adoption and glory, made promises to their fathers, provided them with all other advantages, and deigned that Christ should be born of them. But they themselves rejected the benefit. Therefore, amazed at the love of God, he sends thanks to the Only Begotten and says: “God who is above all, blessed forever.” Although others, he argues, blaspheme that the acceptance of the pagans was not thorough, but we, knowing the mysteries of Christ, know that He is worthy of glorification. At the same time, Arius should be put to shame, because Paul calls Christ God over all. Rom.9:6. But it’s not that God’s word didn’t come true. I, he says, am inflamed by the fact that they are blaspheming God, and therefore I expressed a desire for everyone to be saved. But if not everyone is saved, then it does not follow that God lied in the promises given to the fathers, and His word did not come true. He fulfilled what He promised, although detractors say that He promised to some and gave to others. Listen further. Rom.9:6–7. For not all are Israelites that are of Israel; and not all the children of Abraham who are of his seed. God, he says, fulfilled his promise. He said: “I will give it to you and to your descendants” (Gen. 13:15). So, let's see what kind of offspring this is. Not all that came from Abraham are simply his descendants, and not all that came from Israel are Israelis, but those born after the example of Isaac and famous for the virtue of Israel, through which he saw God. For he did not say: which are from Jacob, but: “from Israel,” mentioning the most honorable name. Therefore, if you understand who is born after the example of Isaac, you will find that the promise is not false: for to such are the promises given. Therefore, God does not deserve blasphemy: what He said, He fulfilled, although some do not understand this. But it is said: Your seed will be called in Isaac. Rom.9:8. That is, the children of the flesh are not the children of God, but the children of the promise are recognized as the seed. Rom.9:9. And the word of promise is this: At this same time I will come, and Sarah will have a son. It is not I, he says, who is explaining to you what the true seed of Abraham is, but the Old Testament, which says: “Your seed will be called in Isaac” (Gen. 21:12). Therefore, those who were born according to the example of Isaac, that is, according to the promise, are truly the children of Abraham, and especially of God. For everything was accomplished by the word of God. And Isaac was born, not according to the law and the power of nature, but according to the power of the promise. “At this time I will come, and Sarah will have a son” (cf. Gen. 18:10). So, Isaac was formed and born by the word of God. So over us, the children of God, in the font of water, as if in the womb, the words of God are pronounced, which form us; because we are born when we are baptized in the name of the Father and the Son and the Holy Spirit. And just as God promised the birth of Isaac and then fulfilled it, so He promised our birth through the prophets and then brought it to fulfillment. Therefore, the words “in Isaac your seed will be called” should be understood as follows: the seed of Abraham are those who were born according to the example of Isaac’s birth, that is, by the word of God. Consequently, the word of God came true, but God gave the promise to the true seed, that is, to the Gentile believers who became children of God like Isaac, because they too are from the promise. If the Jews say that the words “in Isaac your seed will be called” mean that those born from Isaac are considered to be Abraham’s seed, then the Edomites and all those descended from him should be honored, because their forefather Esau was the son of Isaac. But the Edomites are not only not called the sons of Abraham, but are even very alien to the Israelites and are called foreigners. Rom.9:10. And not just this; but so it was with Rebekah, when she conceived at the same time two sons from Isaac our father. He has already proven that although Abraham had many different descendants, Isaac and those who are born like him are called his seed. Now he says: you can see this not only in Isaac, but, more importantly, in brothers born from the same father and from the same mother, and, moreover, twins, that is, Esau and Jacob. And they did not receive the same rights, but one was chosen and the other was hated. Therefore, do not ask why God chose the pagans and made them the seed of Abraham, rather than God, and rejected the Jews. Rom.9:11. For when they were not yet born and had not done anything good or bad (so that the purpose of God in election might take place Rom.9:12. not from works, but from the Caller), it was said to her: the older will be enslaved by the younger, Rom.9:13. just as it is written: Jacob I loved, but Esau I hated. Here it is necessary for us to express in advance the meaning of what the apostle intends to speak about at length. Many have said: Why are the Gentiles preferred over the Jews? (For no one could say - for virtue; because everyone sinned). The Apostle collects many difficulties, incomprehensible to us, but comprehensible to God alone. First, he imagines that between two twin brothers, the chosen one was chosen not for virtue, the hated one was hated not for wickedness (for they did neither good nor evil, because they were still in the womb), but by election, according to the foreknowledge of God, one was chosen and loved, and the other was hated, just as the prophet says: “I loved Jacob, but I hated Esau” (Mal. 1:2), so that everything would be the work of God and His election and foreknowledge. But what am I saying about these faces? All the Israelites praised the calf; but some are punished, while others are not. And Pharaoh was truly cruel; but many others were also cruel: why does punishment befall him alone? You see that this is incomprehensible to people, but comprehensible to God alone. So the election of the pagans and the rejection of the Jews seems to us unfounded, but in the eyes of God both are very fair. This is the meaning of the whole present place. Rom.9:14. What shall we say? Is it really not true with God? No way. Therefore, God is fair both to us pagans and to the Jews. Rom.9:15. For He says to Moses: I will have mercy on whomever I will have mercy; I will regret whoever I feel sorry for. He adds, as stated above, another saying from the Old Testament, proving that God alone knows who is worthy of honor and who is worthy of punishment. Although they still sinned when they drained the calf, God had mercy on some and handed others over to the Levites to be killed. And Moses, great before God, did not know the reason for this, and you are trying to find out the reason why the pagans were preferred to the Jews, although they were sinners? However, Paul could have expressed this reason, as he expressed elsewhere, that the Israelites thought that they were justified by works, and the pagans believed that they were justified by faith and grace; however, he does not express it now, excessively blocking the lips of the curious and urging them not to test the destinies of God. Rom.9:16. So, pardon does not depend on the one who wishes and not on the one who strives, but on God who has mercy. Isaac wanted to bless Esau; but Jacob hurried to the field so that, having caught game, he would receive a blessing from his father, and God, by righteous judgment, made Jacob, as completely worthy, receive the blessing. Here the apostle seems to destroy free will; but actually no. We say about the house that it is all the work of a master; although the master needs both the substance and assistants in the construction, however, since it depends on him, we say that he built the entire house. So we say about God that everything is His work, although God also needs our work. He commits. He gives crowns, He also condemns; That’s why we say that everything is God’s work. Rom.9:17. For the Scripture says to Pharaoh: For this very purpose I raised you up, that I might show My power over you, and that My name might be preached throughout all the earth. As from those who merged the calf, he argues, some are saved, and others are punished, when God alone knew who was worthy of salvation and who was punished: so, although there were many other vicious ones, however, only Pharaoh was subjected to the wrath of God. For this very reason, he says, I “set you up,” that is, I put you on display, Pharaoh, so that through you My power would become known and many would curb themselves, hearing about My name as just and powerful throughout the whole earth. Rom.9:18. So, he has mercy on whomever he wants; and he hardens whomever he wants. Draws a conclusion and proves that God should not be required to account. God has mercy on whomever he wants, as he did with the Israelites who drained the calf, and whomever he wants, he hardens, as happened with Pharaoh. What does “hardens” mean? It would seem ridiculous. But it is said of God that He hardened Pharaoh's dirty heart just as the sun hardens mud. How? Longsuffering; for He made him cruel, showing long-suffering towards him. What happened here was similar to what happens when someone has a vicious servant and treats him kindly. The more philanthropic he treats him, the worse he makes him, not because he himself teaches him vice, but because the servant takes advantage of his long-suffering to increase his own wickedness, because he neglects that long-suffering. Rom.9:19. You will tell me: “What else are you accusing me of? For who can resist His will? The Apostle, as I have repeatedly said, tries in every possible way to prove that the decrees and judgments of God are known to God alone, and therefore everywhere he collects many difficulties and does not offer solutions in order, by putting the listener in a difficult position, to convince him that the decrees and judgments of God are incomprehensible to man and exceed his understanding. The meaning of this place is as follows. The apostle presents objection and bewilderment. If God hardens whomever He wants, then why else does He accuse the sinner? For who can resist His will? He wanted and hardened, but the hardened one sinned justly: how can He accuse and punish him? This is precisely the objection the Apostle presented to show that confusion about this can be resolved by God alone; why he doesn’t solve it himself, but stops the perplexed person’s mouth, saying: Rom.9:20. And who are you, man, that you argue with God? Do you see how it stops untimely curiosity, puts a curb on it and teaches you to know the difference between God and man? "Who are you?" Do you participate with God in government? Are you the judge of what He should do or not do? To say that this should be done this way and that should be done differently means arguing with God and acting contrary to Him. But one should not do this at all, but should humbly accept what God has done, no matter how it was done. Rom.9:20. Will the product say to the person who made it: “Why did you make me this way?” Rom.9:21. Does not the potter have power over the clay, so that from the same mixture he can make one vessel for honorable use, and another for low? Paul used this example not in order to destroy our free will and present us as inactive and motionless, but in order to teach us how we must submit to God and show Him deep and silent obedience. Just as a potter, he argues, makes from the same clay what he pleases, and not a single vessel contradicts him, so do not ask God why He punishes people, although they are of the same kind, and rewards others; on the contrary, revere Him and imitate clay. Just as she is obedient to the hand of the potter, so you are obedient to the determination of the Ruler of the universe. Know, reader, that just as in vessels it does not depend on clay that some go to honorable use and others to low use (for the clay is the same), but on the use of those who use the product, so in people it does not depend on nature that some are worthy of punishment and others of reward (for the nature is the same), but on will. Rom.9:22. Well, if God, wanting to show wrath and reveal His power, with great patience spared the vessels of wrath, ready for destruction, Rom.9:23. that together we might display the riches of His glory upon the vessels of mercy, which He has prepared for glory, Rom.9:24. over us, whom He called not only from the Jews, but also from the Gentiles? Having stopped the mouth of the curious, he now gives a solution. The meaning of what was said is this. Pharaoh was a vessel of wrath, that is, a man who, with his hardness of heart, kindled the wrath of God. God “spared” him, that is, endured, endured; for he made him worthy of great longsuffering. But he took advantage of this long-suffering towards bitterness and became a vessel capable of receiving anger, perfect for destruction, that is, prepared for it from himself and of his own free will, because he did not omit anything that served to his destruction, but did everything that attracted him to destruction. Otherwise: “spared,” that is, exposed him, so that, since he did not become better through long-suffering, he could be punished and show his own power, so that from this others would become better. Just as by punishing him, who became a vessel of wrath of his own free will, God showed His power, so by having mercy on many pagans who sinned but became worthy of mercy, He revealed “the riches of His glory.” He did not say: love for mankind, but: “glory,” for the perfect glory of God consists in having mercy. Further, “which He prepared,” that is, He foresaw. And he did not say: he saved all the pagans, but: “from the pagans,” that is, some. Therefore, do not be tempted, Jew. So among the pagans, some have mercy, while others do not. Rom.9:25. Just as Hosea says: “I will not call my people my people, and not my beloved, beloved.” Rom.9:26. And in the place where it was said to them, “You are not my people,” there they will be called sons of the living God. The Jews could say: you, Paul, are deceiving us by saying this. Therefore he brings Hosea, who cries out and says: “I will not call my people my people.” Who were these “not His people”? Pagans. And who is “not the beloved”? The church is pagan. However, the pagans became a people and beloved, even, more importantly, sons of the living God. If someone says that this is said about the Jews who behaved ungratefully, but were then accepted into grace, then such speech does not harm our explanation. For if this acceptance happened to them, what prevented it from happening to the pagans? Rom.9:27. And Isaiah declares concerning Israel: Though the children of Israel were as in number as the sand of the sea, only a remnant will be saved. He was not content with pointing to Hosea, but brings Isaiah as a witness, who “proclaims,” that is, boldly and fearlessly, that not all Israelites will be saved, but those worthy of salvation (for this means the remnant, that is, the elect), whom God has left and set apart, that is, as worthy. Saying: “like the sand of the sea,” reminds them of the Old Testament promise, which they became unworthy of. So, do not worry that the promise is broken. All prophets foretell that not everyone is worthy of salvation. Rom.9:28. For the matter is finished and will soon be decided in truth; the Lord will complete the decisive work on earth. Now he shows how the remnant will be saved, and says that there is no need to work, walk far and tire yourself with legal affairs. God, he says, who brings to an end and in a short way carries out the word of faith throughout the whole earth, will do this “in truth,” that is, to justify those who accepted it. “If you confess with your mouth that Jesus is Lord, and believe in your heart that God raised Him from the dead, you will be saved” (Rom. 10:9). Here is an abbreviated word, that is, short sayings of faith. Rom.9:29. And, as Isaiah predicted: if the Lord of hosts had not left us a seed, we would have become like Sodom and would have been like Gomorrah. Having said that a remnant will be saved, he now explains what this means, and says that God has left us the chosen seed and bread, for he used the word “left” instead of “chosen,” so that if God had not preserved it, we would have been destroyed, like the Sodomites and Gomorrites, as condemned for our sins. Rom.9:30. What shall we say? The Gentiles, who did not seek righteousness, received righteousness, the righteousness of faith. Rom.9:31. But Israel, who sought the law of righteousness, did not achieve the law of righteousness. Here gives the clearest solution, showing why the Gentiles are accepted and the Israelites rejected. The pagans, he says, holding on to the righteousness of faith, were truly justified, but the Israelites, constantly seeking the “law of righteousness,” that is, the law of works, did not achieve righteousness; because the law, consisting of works, was not able to justify. Rom.9:32. Why? because they sought not in faith, but in works of the law. You ask: Why did the Israelites not acquire righteousness, although they sought it a lot? Know that they sought justification not in faith, but allegedly in works of the law. Rom.9:33. For they have stumbled over the stone of stumbling, as it is written: Behold, I lay in Zion a stone of stumbling and a stone of offense; but whoever believes in Him will not be put to shame. The one who stumbles is the one who looks at something extraneous and does not pay attention to what is under his feet. So the Jews, looking at the law, stumbled over Christ, that is, they did not believe. And Christ is called the stumbling block and the stone of temptation in relation to the end and disposition of those who did not believe. For in Himself He is placed as a foundation and support; because it is said: “He who believes in Him will not be put to shame” (Is. 28:16), whether he is a pagan or a Jew, so that everything is accomplished and justified by faith, and not by works. You might be interested in: