ローマの信徒への手紙 9:9

聖書日本語

9 約束の言葉はこうである。「来年の今ごろ、わたしはまた来る。そして、サラに男子が与えられるであろう」。

Bible Verse Review
  from Treasury of Scripure Knowledge

At this time: Genesis 17:21, Genesis 18:10, Genesis 18:14, Genesis 21:2

Sarah: Hebrews 11:11, Hebrews 11:12, Hebrews 11:17

Reciprocal: Genesis 17:7 - And I Genesis 17:16 - And I Acts 7:8 - and Isaac Galatians 4:28 - General

Gill's Notes on the Bible

For this is the word of promise,.... The following passage is the Scripture, which contains the promise concerning the birth of Isaac; which was the produce, not of nature, but of divine grace and power; and was typical of the regeneration of God's elect, who "as Isaac was, are the children of promise", Galatians 4:28, for as Ishmael was a type of them that are born after the flesh, and are carnal men, so Isaac was a type of those, who are born after the Spirit, and are spiritual men: the promise is,

at this time will I come, and Sarah shall have a son; the passage referred to is in Genesis 18:10; which there stands thus, "I will certainly return unto thee, according to the time of life, and lo, Sarah thy wife shall have a son": some difference there is between the words as cited by the apostle, and as they stand in the original text; the word "lo", is omitted by the apostle, nor was there any necessity to repeat it, since it was used only to excite Abraham's faith, attention, and wonder; also the phrase "thy wife", is neglected, the reason is, because the words in Genesis are an address to Abraham, here the substance of the promise to him is produced; besides it was not only well known in the apostle's time, that Sarah was the wife of Abraham, but that as such she brought forth Isaac, wherefore it was not so very necessary it should be mentioned here; add to this, that it is not repeated in Genesis 18:14, which will justify our apostle in the omission of it: but the greater seeming difference is, that what in Genesis is rendered, "according to the time of life", is by the apostle, "at this time": some think, that there may be an emendation of the present original text, and suppose a various reading, and that the apostle, instead of חיה, "life", read חזה, "this", but there is no occasion for such a supposition, or to make this amendment: for the phrase "the time of life", signifies the present time, the "nunc stans"; so R. Levi ben Gerson f, understands this phrase, "according to the time of life", כעת הזאת שהיא קיימת ועומדת עתה, "according to this time which is now standing and abiding" and adds, rightly is this said, because neither time past nor to come are to be found, only the present time, the "nunc stans" and afterwards more than once explains it, of this present time, the next year: and so both R. Solomon Jarchi, and R. Aben Ezra g, expound it, כעת הזאת, "according to this time", the year following; that is, exactly according to this present time next year, or this time twelve month; besides, in Genesis 17:21 it is said, "at this set time", and in Genesis 18:14, "at the appointed time"; all which support the apostle in his version.

f Perush in Gen. fol. 26. 4. & 27. 2, 3. Vid. in 2 Reg. iv. 16. g In Gen. xviii. 10.

Barnes' Notes on the Bible

For this is the word of promise - This is the promise made to Abraham. The design of the apostle, in introducing this, is doubtless to show to whom the promise appertained; and by specifying this, he shows that it had not reference to Ishmael, but to Isaac.

At this time - Greek, According to this time; see Genesis 18:10, Genesis 18:14. Probably it means at the exact time promised; I will fulfil the prediction at the very time; compare 2 Kings 4:16.

Clarke's Notes on the Bible

Verse Romans 9:9. For this is the word of promise, c.] That is, this is evidently implied in the promise recorded Genesis 18:10: At this time I will come, saith God, and exert my Divine power, and Sarah, though fourscore and ten years old, shall have a son which shows that it is the sovereign will and act of God alone, which singles out and constitutes the peculiar seed that was to inherit the promise made to Abraham.

It should be considered that the apostle, in this and the following quotations, does not give us the whole of the text which he intends should be taken into his argument, but only a hint or reference to the passages to which they belong; directing us to recollect or peruse the whole passage, and there view and judge of the argument.

That he is so to be understood appears from the conclusion he draws, Romans 9:16: So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. In his arguments, Romans 9:7; Romans 9:8, c., he says not one word of Abraham's willing Ishmael to be the seed in whom the promise might be fulfilled nor of Isaac's willing Esau; nor of Moses' willing and interceding that the Israelites might be spared; nor of Esau's running for venison; but by introducing these particulars into his conclusion, he gives us to understand that his quotations are to be taken in connection with the whole story, of which they are a part; and without this the apostle's meaning cannot be apprehended.

The same may be said of his conclusion, Romans 9:18: Whom he will he hardeneth: hardeneth is not in his argument, but it is in the conclusion. Therefore hardening is understood in the argument, and he evidently refers to the case of Pharaoh. The generality of the Jews were well acquainted with the Scripture, and a hint was sufficient to revive the memory of a whole passage. -Taylor, p. 330.