Romans 9:11
Verse
Context
God’s Sovereign Choice
10Not only that, but Rebecca’s children were conceived by one man, our father Isaac.11Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, 12not by works but by Him who calls, she was told, “The older will serve the younger.”
Sermons






Summary
Commentary
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
For the children being not yet born - As the word children is not in the text, the word nations would be more proper; for it is of nations that the apostle speaks, as the following verses show, as well as the history to which he refers. Neither having done any good - To merit the distinction of being made the peculiar people of God; nor evil, to deserve to be left out of this covenant, and the distinguishing national blessings which it conferred; that the purpose of God according to election might stand - that such distinctions might appear to depend on nothing but God's free choice, not of works, or any desert in the people or nations thus chosen; but of the mere purpose of him who calleth any people he pleases, to make them the depositories of his especial blessings, and thus to distinguish them from all others.
John Gill Bible Commentary
It was said unto her,.... To Rebecca, Gen 25:23, the elder shall serve the younger, or "the greater shall serve the lesser", an Hebrew way of speaking; so Japheth is called "the great", or, as we render it, "the elder", Gen 10:21; and the evil imagination is said (i) to be "greater", that is, elder than the good, thirteen years; See Gill on Luk 22:26; The sense is, Esau shall be a servant to Jacob; which is to be understood, not of temporal servitude; for in this sense he never was a servant to him; so far from it, that as soon as Jacob had got the birthright and blessing, he was obliged to flee from the face and fury of Esau; and upon his return after many years, he sent messengers to Esau in a very submissive manner, charging them after this manner, "thus shall ye shall say to my lord Esau, thy servant Jacob saith thus", &c. Gen 32:4, and when he found that his brother was coming to meet him, which threw him into a panic fear, lest he should "smite him, and the mother with the children", Gen 32:11, he prepares presents for him; and when he came to him, bowed himself seven times, and his wives and children bowed likewise; and the language in which he addressed his brother Esau, all the while they were together, was that of "my lord": now if this oracle was to be understood of outward temporal servitude, it is strange it should have no appearance, nor any shadow of an accomplishment in the persons of Jacob and Esau, supposing it was to have one in their posterity; and indeed the completion of it, in this sense, is not very evident in their offspring. It is certain, there was a long train of dukes and kings in Esau's family, before there was any king in Israel; the posterity of Esau were in lordly grandeur and splendour, when the children of Israel were grievously oppressed with hard bondage in Egypt. The single instance usually referred to, when the Edomites became tributaries to David, was near a thousand years after the giving out of this oracle; and this show of servitude did not last long, for in Joram's time they revolted, and so continued; and it is evident, that at the time of the Babylonish captivity, the children of Edom were prosperous and triumphant, and said concerning Jerusalem, "Raze it, raze it, even to the foundation thereof", Psa 137:7, this servitude therefore is to be understood in a spiritual sense, of Esau's exclusion from the favour of God, and blessings of grace, signified by his being rejected from inheriting the blessing, which was given to Jacob; and it appeared that he was not a son, but a servant, by his departure, and pitching his dwelling elsewhere; which showed he had no interest in spiritual adoption, no right to the covenant of grace, nor was he an heir of heaven, all which were peculiar to Jacob: Esau was a servant of sin, under the dominion of it, and in bondage to it; whilst Jacob was the Lord's freeman, and, as a prince, had power with God and with men, and prevailed: Esau was serviceable to Jacob, both in things temporal and spiritual; as reprobates are to the elect, for all things are for their sakes, and work together for their good; Jacob's being obliged to flee from his brother, was for his good; by this means he got him a suitable wife, and large substance: his brother's meeting him on his return, which gave him so much pain and uneasiness, issued in his spiritual good; this sent him to the throne of grace, to humble himself before God, acknowledge his mercies, and his dependence on him, to implore his help, and plead his promises; and thus the oracle was verified in the persons of Jacob and Esau. (i) Midrash Kohelet, fol. 80. 1.
Romans 9:11
God’s Sovereign Choice
10Not only that, but Rebecca’s children were conceived by one man, our father Isaac.11Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, 12not by works but by Him who calls, she was told, “The older will serve the younger.”
- Scripture
- Sermons
- Commentary
Ministering to the Lord
By Paul Washer5.9K1:11:00MinisteringJOS 24:15ROM 3:19ROM 5:1ROM 8:37ROM 9:11ROM 12:1In this sermon, the preacher focuses on the book of Romans, particularly chapters 1-11. He highlights how Paul, empowered by the Holy Spirit, condemns the entire human race through the law, but then reveals the way to salvation through faith in Jesus Christ. The preacher also discusses the challenges faced in the Christian life and how believers can be more than conquerors. He then addresses the controversial chapters of Romans 9-11, emphasizing the faithfulness of God despite the rejection of Israel. The sermon concludes with a call to worship and a reminder to not conform to the ways of the world but to be transformed by the renewing of the mind.
Grace and the Election of Israel - Part 1
By Art Katz2.5K58:39GraceCovenantElectionROM 9:11Art Katz emphasizes the significance of Israel's election and covenant with God, arguing that this relationship is not based on human merit but solely on God's sovereign choice. He highlights the danger of humanistic thinking within both Israel and the church, which often seeks righteousness through personal virtue rather than acknowledging total dependence on God's grace. Katz warns that Israel's rejection of its covenantal identity leads to spiritual destitution, and he calls for a prophetic church that can speak life into Israel's dry bones, emphasizing that true resurrection and blessing can only come through God's grace. The sermon challenges both Israel and the church to recognize their need for divine mercy and the importance of covenant faithfulness.
Finn-01 Elijah the Prophet
By Art Katz2.3K45:18Elijah1KI 17:41KI 18:38MAT 6:33JHN 1:1ROM 9:11ROM 10:14HEB 11:8In this sermon, the speaker shares his personal journey of seeking philosophical answers and being pursued by God. He emphasizes the power of a word spoken in authority and how it can turn someone's life around. The speaker also discusses the importance of obedience to God's word, even when it contradicts our own reasoning. He challenges the church to be a prophetic presence and to speak a word that can bring judgment and transformation. The sermon references the story of Elijah being commanded by God to hide by a brook and be fed by ravens, highlighting the need for trust and obedience in following God's instructions.
(Genesis) 36 - the Promise Fulfilled and the Weaning of Abraham
By S. Lewis Johnson1.6K44:25AbrahamGEN 12:1GEN 21:1GEN 21:7ROM 4:17ROM 9:11In this sermon, the preacher discusses various lessons from a chapter in the Bible. He emphasizes the faithfulness of God to His word and the superiority of His promises over worldly desires. The preacher also highlights the divine electing grace that sets apart Isaac as the promised son, emphasizing that it is solely based on God's sovereign pleasure. The sermon also touches on the importance of reflecting on one's spiritual journey and recognizing God's guidance and faithfulness.
(Romans) Romans 15:30-16:27
By Zac Poonen1.4K48:17GEN 3:15MAT 5:44ROM 8:14ROM 9:11ROM 11:29ROM 12:1ROM 16:20In this sermon, the speaker emphasizes the importance of keeping our minds innocent of evil in a world filled with wickedness. He encourages listeners to avoid watching or reading about evil and instead focus on ways to live a pure and good life. The speaker highlights the various aspects of the gospel beyond forgiveness and victory, such as God's sovereignty and faithfulness. He urges believers to give glory to God when they experience victory over sin and when they are part of a united church. The sermon concludes with a reminder to rely on the grace of Jesus Christ and to stay away from deceivers who are only interested in personal gain.
Caecillius Thascius Cyprianus
By John Gill0PredestinationGrace Of GodJHN 3:27ROM 8:30ROM 9:111CO 4:7EPH 1:4PHP 1:62TH 2:132TI 1:9HEB 10:141PE 1:2John Gill discusses the teachings of Caecilius Thascius Cyprianus, emphasizing the doctrine of predestination and the grace of God. Cyprian, an early church father and martyr, asserted that all gifts and obedience come from God, highlighting the importance of humility in recognizing that nothing is ours by merit. Gill notes that Cyprian's views align with Augustine's understanding of predestination, which emphasizes that believers are chosen by God and that their salvation is not based on their own works. The sermon reflects on the certainty of God's grace and the role of the Trinity in the process of salvation. Ultimately, it calls Christians to acknowledge their dependence on God's gifts and to live in accordance with His will.
Part 13: The Abrahamic Covenant and Premillennialism
By John F. Walvoord0GEN 12:1GEN 15:7GEN 17:7GEN 17:9AMO 9:13ROM 9:11HEB 6:13John F. Walvoord delves into the debate on whether the Abrahamic Covenant is unconditional, contrasting the views of Amillenarians and Premillenarians. The Abrahamic Covenant, as outlined in Genesis, is shown to have been based on Abraham's obedience in leaving his homeland, with no further conditions imposed once this was fulfilled. Various scriptural evidence is presented to support the belief that the covenant is indeed unconditional, emphasizing God's sovereignty in its fulfillment despite human failures and disobedience.
The Attributes of God
By Thomas Watson0PSA 147:5DAN 2:28MAL 3:6ACT 4:27ROM 9:111CO 1:27EPH 1:1Thomas Watson preaches about the attributes of God, focusing on His omnipresence, immutability, eternity, and wisdom. He highlights God's infinite presence in all places at once, His unchanging nature and eternal existence, and His perfect wisdom displayed in creation and redemption. Watson emphasizes the comfort and assurance found in God's unchangeable decrees and the intricate workings of His wisdom in the salvation of sinners.
Of the Internal Acts and Works of God; and of His Decrees in General.
By John Gill0Divine DecreesGod's SovereigntyPRO 16:4ISA 14:24ISA 28:29DAN 4:35MAT 10:29JHN 5:17ACT 15:18ROM 9:11EPH 1:9HEB 6:17John Gill expounds on the internal acts and works of God, emphasizing that God's decrees are eternal, sovereign, and immutable. He explains that God's internal acts, which include His purposes and decrees, are essential to understanding His nature and operations. These decrees encompass all things that come to pass, from creation to individual destinies, and are rooted in God's wisdom and sovereignty. Gill highlights that God's decrees are not influenced by external factors and ultimately serve to glorify Him. The sermon calls believers to recognize the depth of God's plans and the assurance that His purposes will be fulfilled.
Joannes Chrysostomus
By John Gill0PredestinationDivine SovereigntyJER 1:5MAT 25:34ACT 13:48ROM 8:29ROM 9:11EPH 1:42TH 2:132TI 1:91PE 1:2REV 17:8John Gill discusses the teachings of Joannes Chrysostomus, emphasizing his belief in the doctrine of eternal predestination. Chrysostom interprets various scriptures to affirm that God has appointed certain individuals to eternal life, highlighting the divine foreknowledge and purpose behind God's choices. He explains that God's election is based on His knowledge of individuals' future actions and faith, illustrating the balance between divine sovereignty and human responsibility. Gill notes that Chrysostom's views align with the understanding that God's decrees are made in accordance with His foreknowledge of grace. This sermon underscores the profound mystery of God's plan for salvation and the assurance it brings to believers.
Romans 9:14 Questioning God
By Ernest O'Neill0JHN 3:6ROM 8:28ROM 9:11ROM 9:14EPH 1:11Ernest O'Neill delves into the concept of questioning God's choices and plans, emphasizing the importance of trusting in God's sovereignty even when His ways seem unconventional or unfair to human understanding. He highlights the danger of questioning God's nature, which can lead to practical atheism and a lack of true faith in His wisdom and love. O'Neill encourages believers to have a trusting heart that seeks to understand God's works and ways, rather than challenging His decisions based on human standards of fairness or justice.
Hyper-Calvinism: A False Doctrine
By John R. Rice0MAT 12:36JHN 3:16ACT 17:30ROM 9:111CO 10:131TI 2:3John R. Rice delves into the conflict between the doctrines of eternal salvation by grace through faith and salvation by a mix of God's grace and man's works, highlighting the dangers of adding works to salvation and the Arminian position. He explains the concepts of Hyper-Calvinism, emphasizing the importance of understanding God's grace, limited atonement, and the doctrine of Irresistible Grace. Rice examines the doctrine of Hyper-Calvinism through the lens of TULIP, refuting the belief that some are predestined to damnation and emphasizing the accountability of individuals to respond to God's grace. He concludes by debunking the idea that God predestines individuals to sin, emphasizing man's free will and accountability for their choices.
- Adam Clarke
- John Gill
Adam Clarke Bible Commentary
For the children being not yet born - As the word children is not in the text, the word nations would be more proper; for it is of nations that the apostle speaks, as the following verses show, as well as the history to which he refers. Neither having done any good - To merit the distinction of being made the peculiar people of God; nor evil, to deserve to be left out of this covenant, and the distinguishing national blessings which it conferred; that the purpose of God according to election might stand - that such distinctions might appear to depend on nothing but God's free choice, not of works, or any desert in the people or nations thus chosen; but of the mere purpose of him who calleth any people he pleases, to make them the depositories of his especial blessings, and thus to distinguish them from all others.
John Gill Bible Commentary
It was said unto her,.... To Rebecca, Gen 25:23, the elder shall serve the younger, or "the greater shall serve the lesser", an Hebrew way of speaking; so Japheth is called "the great", or, as we render it, "the elder", Gen 10:21; and the evil imagination is said (i) to be "greater", that is, elder than the good, thirteen years; See Gill on Luk 22:26; The sense is, Esau shall be a servant to Jacob; which is to be understood, not of temporal servitude; for in this sense he never was a servant to him; so far from it, that as soon as Jacob had got the birthright and blessing, he was obliged to flee from the face and fury of Esau; and upon his return after many years, he sent messengers to Esau in a very submissive manner, charging them after this manner, "thus shall ye shall say to my lord Esau, thy servant Jacob saith thus", &c. Gen 32:4, and when he found that his brother was coming to meet him, which threw him into a panic fear, lest he should "smite him, and the mother with the children", Gen 32:11, he prepares presents for him; and when he came to him, bowed himself seven times, and his wives and children bowed likewise; and the language in which he addressed his brother Esau, all the while they were together, was that of "my lord": now if this oracle was to be understood of outward temporal servitude, it is strange it should have no appearance, nor any shadow of an accomplishment in the persons of Jacob and Esau, supposing it was to have one in their posterity; and indeed the completion of it, in this sense, is not very evident in their offspring. It is certain, there was a long train of dukes and kings in Esau's family, before there was any king in Israel; the posterity of Esau were in lordly grandeur and splendour, when the children of Israel were grievously oppressed with hard bondage in Egypt. The single instance usually referred to, when the Edomites became tributaries to David, was near a thousand years after the giving out of this oracle; and this show of servitude did not last long, for in Joram's time they revolted, and so continued; and it is evident, that at the time of the Babylonish captivity, the children of Edom were prosperous and triumphant, and said concerning Jerusalem, "Raze it, raze it, even to the foundation thereof", Psa 137:7, this servitude therefore is to be understood in a spiritual sense, of Esau's exclusion from the favour of God, and blessings of grace, signified by his being rejected from inheriting the blessing, which was given to Jacob; and it appeared that he was not a son, but a servant, by his departure, and pitching his dwelling elsewhere; which showed he had no interest in spiritual adoption, no right to the covenant of grace, nor was he an heir of heaven, all which were peculiar to Jacob: Esau was a servant of sin, under the dominion of it, and in bondage to it; whilst Jacob was the Lord's freeman, and, as a prince, had power with God and with men, and prevailed: Esau was serviceable to Jacob, both in things temporal and spiritual; as reprobates are to the elect, for all things are for their sakes, and work together for their good; Jacob's being obliged to flee from his brother, was for his good; by this means he got him a suitable wife, and large substance: his brother's meeting him on his return, which gave him so much pain and uneasiness, issued in his spiritual good; this sent him to the throne of grace, to humble himself before God, acknowledge his mercies, and his dependence on him, to implore his help, and plead his promises; and thus the oracle was verified in the persons of Jacob and Esau. (i) Midrash Kohelet, fol. 80. 1.