the Week of Proper 20 / Ordinary 25
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New Living Translation
Romans 9:11
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But before she even gave birth, before the twins took a breath or made a mistake, Rebekah got a message from God.
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,
for though the twins were not yet born and had not done anything good or bad, so that the purpose of God according to His choice would stand, not because of works but because of Him who calls,
Before the children had come into existence, or had done anything good or bad, in order that God's purpose and his selection might be effected, not by works, but by him whose purpose it is,
[the children] indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),
For though her sons had not been born yet or done anything good or bad, so that God's purpose according to election might stand—
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
our father Isaac, 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 called,) It was said to her, The elder shall serve the younger.
and even then, though they were not then born and had not done anything either good or evil, yet in order that God's electing purpose might not be frustrated, based, as it was, not on their actions but on the will of Him who called them, she was told,
(For the children being not yet borne, neither hauing done any good or euil, that the purpose of God according to election might stand, not of workes, but of him that calleth.)
for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works, but of the One calling,
or euer the childre were borne, & had done nether good ner bad (that the purpose of God might stode acordinge to the eleccion, not by the deseruynge of workes, but by the grace of the caller)
for before they were born, and had done neither good or evil, that the distinction which God had purposed to make might appear to be, not in consideration of their actions, but of his own free call,
and though the twins were not yet born and had not done anything either good or bad, so that God's purpose [His choice, His election] would stand, not because of works [done by either child], but because of [the plan of] Him who calls them,
for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,
though they were not yet born and had done nothing either good or bad, in order that God's purpose of election might continue, not because of works but because of his call,
yeer the chyldren were borne when they had nether done good nether bad: that the purpose of God which is by election myght stonde
for [the children] not being yet born, neither having done anything good or bad, that the purpose of God according to election might stand,
(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)
(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her --
But before the two boys were born, God told Rebekah, "The older will serve the younger." This was before the boys had done anything good or bad. God said this so that the one chosen would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything he did.
even before they were born or had done anything good or bad (so that God's purpose in election would stand, not by works but by his calling)—
Yet before the twins were born or had done anything good or bad, in order that God's plan of election might stand,
Even before they were born or had done anything good or bad, the Lord told Rebekah that her older son would serve the younger one. The Lord said this to show that he makes his own choices and that it wasn't because of anything either of them had done.
and before they were born, before they had done anything at all, either good or bad (so that God's plan might remain a matter of his sovereign choice, not dependent on what they did, but on God, who does the calling),
though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of him who calls—
For yer the children were borne, and when they had neither done good, nor euill (that the purpose of God might remaine according to election, not by workes, but by him that calleth)
Before her children were born, or had done good or evil, the choice of God was made known in advance; that it might stand, not by means of works, but through him who made the choice.
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,
Yet before their childrenthey">[fn] had been born or had done anything good or bad (so that God's plan of election might continue to operateRomans 4:17; 8:28;">[xr]
before her sons were born, and had not wrought good or evil, the (choice) of Aloha was (made) known before that it should remain: not by works, but by him who called:
before her children were born, or: had done good or evil, the choice of God was predeclared; that it might stand, not of works, but of him who called.
(for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls),
Even before the two sons were born, we see God's plan of choosing. God could choose whom He wanted. It could not be changed because of anything the older son tried to do about it. It was before either one had done anything good or bad.
for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,
Even before they had been born or had done anything good or bad (so that God's purpose of election might continue,
They, in fact, not being yet born, nor having practised anything good or bad, - in order that the purpose of God by way of election might stand, - not by works but by him that was calling,
For when the children were not yet born, nor had done any good or evil (that the purpose of God according to election might stand):
(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;)
for although they had not yet been born, or done anything good or evil, in order that the purpose of God according to election might remain,
For yer the [chyldren] were borne, when they had neither done good neither bad, (that the purpose of God by election might stande: not by the reason of workes, but by the caller)
But before the two sons were born, God told Rebecca, "The older son will serve the younger." This was before the boys had done anything good or bad. God said this before they were born so that the boy he wanted would be chosen because of God's own plan. He was chosen because he was the one God wanted to call, not because of anything the boys did.
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,
But in order that the choice of one son might be completely the result of God's own purpose, God said to her, "The older will serve the younger." He said this before they were born, before they had done anything either good or bad; so God's choice was based on his call, and not on anything they had done.
And whanne thei weren not yit borun, nether hadden don ony thing of good ether of yuel, that the purpos of God schulde dwelle bi eleccioun,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the children: Romans 4:17, Psalms 51:5, Ephesians 2:3
that the: Romans 8:28-30, Isaiah 14:24, Isaiah 14:26, Isaiah 14:27, Isaiah 23:9, Isaiah 46:10, Isaiah 46:11, Jeremiah 51:29, Ephesians 1:9-11, Ephesians 3:11, 2 Timothy 1:9
according: Romans 11:5, Romans 11:7, Ephesians 1:4, Ephesians 1:5, 1 Thessalonians 1:4, 2 Peter 1:10
not of works: Romans 11:6, Ephesians 2:9, Titus 3:5
but of: Romans 8:28, 1 Thessalonians 2:12, 2 Thessalonians 2:13, 2 Thessalonians 2:14, 1 Peter 5:10, Revelation 17:14
Reciprocal: Genesis 27:23 - he blessed Genesis 48:17 - displeased him Deuteronomy 1:39 - which in Deuteronomy 7:7 - The Lord Deuteronomy 33:3 - he loved Isaiah 8:4 - before Hosea 12:3 - took Matthew 24:22 - for John 15:16 - have not Romans 3:27 - of works Romans 9:16 - General Romans 9:21 - the potter Philippians 2:13 - good Colossians 3:12 - as 1 Thessalonians 5:9 - not 2 Timothy 2:19 - standeth
Cross-References
One day he drank some wine he had made, and he became drunk and lay naked inside his tent.
Ham, the father of Canaan, saw that his father was naked and went outside and told his brothers.
Then Shem and Japheth took a robe, held it over their shoulders, and backed into the tent to cover their father. As they did this, they looked the other way so they would not see him naked.
"Just as I swore in the time of Noah that I would never again let a flood cover the earth, so now I swear that I will never again be angry and punish you.
And by the same word, the present heavens and earth have been stored up for fire. They are being kept for the day of judgment, when ungodly people will be destroyed.
Since everything around us is going to be destroyed like this, what holy and godly lives you should live,
Gill's Notes on the Bible
For [the children] being not yet born, So says h the Chaldee paraphrast,
"the prophet said unto them, was it not said of Jacob,
עד דלא אתיליד, "when he was not yet born", that he should be greater than his brother?''
the Syriac version supplies, "his children", that is, Isaac's; and the Arabic version, "his two children". This shows, that the apostle designs not the posterity, but the very persons of Jacob and Esau; since as he speaks of their conception in the verse preceding, so of their birth in this: and though in the words of God to Rebecca, and which are urged in favour of the other sense, it is said, "two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people", Genesis 25:23; yet this primarily respects the persons of Jacob and Esau, as the roots of their respective offspring; and only secondarily their posterity, as branches that should sprout from them; it properly regards their persons, and only in an improper, figurative, and metonymical sense, their seed; for in no other sense could two nations, or two manner of people be in Rebecca's womb, than as there were two persons there, who would be the authors of two nations and people; and whatever may be said for their respective posterity, taking their rise from one common father Isaac, or for their being chosen or rejected as nations, before they were in being as such, yet it cannot be said with any propriety, that "Rebecca conceived" their several offspring "by one, even by our father Isaac", Romans 9:10: which sense well agrees with the scope of the apostle, which is to prove, that all were not Israel which were of Israel, and that all Abraham's natural seed were not the children of God; which he could not better exemplify, than in the persons of Jacob and Esau; for to have instanced in the posterity of Esau, would have been foreign to his purpose, and not accord with the continuation of his discourse in the following verses, which entirely proceeds upon the subject of personal election and rejection, and with the scriptural account of the personal characters of Jacob and Esau; and from hence, as from many other passages, it may be concluded, that predestination, whether to life or death, is a personal thing, concerns particular persons, and not nations, or collective bodies of men:
neither having done any good or evil; Jacob and Esau were under all considerations upon an equal foot, were just in the same situation and condition, when the one was loved and the other hated; or in other words, when the one was chosen, and the other rejected; they were neither of them as yet born, and had they been born, their birth and parentage could have been no reason why one was chose and the other not, because in both the same; nor had the one performed a good action, or the other an evil one; so that Jacob was not loved for his good works, nor Esau hated for his evil ones; which confirms the truth of this doctrine, that the objects of predestination, whether to life or death, are alike, are in the same situation and condition: whether they are considered in the corrupt mass, or as fallen, they are all equally such, so that there could not be any reason in them, why some should be chosen and others left; or whether in the pure mass, antecedent to the fall, and without any consideration of it, which is clearly signified in this passage, there could be nothing in the one, which was not in the other, that could be the cause of such a difference made: so that it follows, that works neither good nor evil are the causes moving God to predestinate, whether to life or death; good works are not the cause of election to eternal life, for not only, this act of distinguishing grace, passed before any were done, but also these are fruits, effects, and consequence of it, and so cannot be the causes thereof; God does not proceed in order branches of salvation, as in calling, justification, c. according to them, and therefore it cannot be thought he should proceed upon this foot in the first step to it and which is ascribed to his free grace, in opposition to works. Evil works are not the cause of the decree of rejection, for this also being as early as the decree of election, as it must unavoidably be, was before any evil works were done; sin is not the cause of God's decree, but of the thing decreed, eternal death; otherwise all the individuals in the world being equally in sin, must have been rejected: it remains then, that not any works of men, good or bad, are the cause of predestination in either of its branches, but the sovereign will and secret counsel of God: that
the purpose of God according to election might stand: the decree of God, which is entirely free, and depends upon his own will and choice, stands firm and immutable, and is not to be disannulled by earth or hell, for it stands not on the precarious foot of works:
not of works: did it, it would not stand sure, for nothing is more variable and uncertain, than the actions of men:
but of him that calleth: who is the unchangeable Jehovah; it stands upon his invariable will and immutable grace, whose "gifts and calling are without repentance", Romans 11:29.
h Targum in Hos. xii. 3.
Barnes' Notes on the Bible
For the children being not yet born - It was not, therefore, by any works of theirs. It was not because they had formed a character and manifested qualities which made this distinction proper. It was laid back of any such character, and therefore had its foundation in the purpose or plan of God.
Neither having done any good or evil - That is, when the declaration Romans 9:12 was made to Rebecca. This is a very important passage in regard to the question about the purposes of God.
(1) They had done nothing good or bad; and when that is the case, there can be, properly speaking, no moral character, for “a character is not formed when the person has not acquired stable and distinctive qualities.” Webster.
(2) That the period of moral agency had not yet commenced; compare Genesis 25:22-23. When that agency commences, we do not know; but here is a case of which it is alarmed that it had not commenced.
(3) The purpose of God is antecedent to the formation of character, or the performance of any actions, good or bad.
(4) It is not a purpose formed because he sees anything in the individuals as a ground for his choice, but for some reason which he has not explained, and which in the Scripture is simply called purpose and good pleasure; Ephesians 1:5.
(5) If it existed in this case, it does in others. If it was right then, it is now. And if God then dispensed his favors on this principle, he will now. But,
(6) This affirmation respecting Jacob and Esau does not prove that they had not a nature inclined to evil; or a corrupt and sensual propensity; or that they would not sin as soon as they became moral agents. It proves merely that they had not yet committed actual sin. That they, as well as all others, would certainly sin as soon as they committed moral acts at all, is proved everywhere in the Sacred Scriptures.
The purpose of God - Note, Romans 8:28.
According to election - To dispense his favors according to his sovereign will and pleasure. Those favors were not conferred in consequence of the merits of the individuals; but according to a wise plan “lying back” of the formation of their characters, and before they had done good or evil. The favors were thus conferred according to his choice, or election.
Might stand - Might be confirmed; or might be proved to be true. The case shows that God dispenses his favors as a sovereign. The purpose of God was thus proved to have been formed without respect to the merits of either.
Not of works - Not by anything which they had done either to merit his favor or to forfeit it. It was formed on other principles than a reference to their works. So it is in relation to all who shall be saved. God has good reasons for saving those who shall be saved. What the reasons are for choosing some to life, he has not revealed; but he has revealed to us that it is not on account of their works, either performed or foreseen.
But of him that calleth - According to the will and purpose of him that chooses to dispense those favors in this manner. It is not by the merit of man, but it is by a purpose having its origin with God, and formed and executed according to his good pleasure. It is also implied here that it is formed in such a way as to secure his glory as the primary consideration.
Clarke's Notes on the Bible
Verse Romans 9:11. 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.
