Teks -- Romans 9:11 (NET)

9:11 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)–

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Rom 9:11 - The children being not yet born

The children being not yet born ( mēpō gennēthentōn ).

Genitive absolute with first aorist passive participle of gennaō , to beget, to be born, though no word for children nor even the pronoun autōn (they).

Robertson: Rom 9:11 - Neither having done anything good or bad

Neither having done anything good or bad ( mēde praxantōn ti agathon ē phaulon ).

Genitive absolute again with first active participle of prassō . On phaulon , see note on 2Co 5:10.

Robertson: Rom 9:11 - The purpose of God

The purpose of God ( hē prothesis tou theou ).

See note on Rom 8:28 for prothesis .

Robertson: Rom 9:11 - According to election

According to election ( kat' eklogēn ).

Old word from eklegō , to select, to choose out. See note on 1Th 1:4. Here it is the purpose (prothesis ) of God which has worked according to the principles of election.

Robertson: Rom 9:11 - Not of works

Not of works ( ouk ex ergōn ).

Not of merit.

Vincent: Rom 9:11 - Evil

Evil ( φαῦλον )

See on Joh 3:20; see on Jam 3:16.

Vincent: Rom 9:11 - Purpose according to election

Purpose according to election ( ἡ κατ ' ἐκλογὴν πρόθεσις )

For πρόθεσις purpose , see on the kindred verb προέθετο , Rom 3:25, and compare Rom 8:28. The phrase signifies a purpose so formed that in it an election was made. The opposite of one founded upon right or merit. For similar phrases see Act 19:20; κατὰ κράτος according to might , mightily ; Rom 7:13, καθ ' ὑπερβολὴν according to excess , exceedingly . See note.

Vincent: Rom 9:11 - Might stand

Might stand ( μένῃ )

Lit., abide , continue: remain unchangeable. This unchangeableness of purpose was conveyed in His declaration to Rebecca. Contrast with come to nought (Rom 9:6).

Vincent: Rom 9:11 - Of works

Of works ( ἐξ )

Lit., out of . By virtue of.

Vincent: Rom 9:11 - Calleth

Calleth ( καλοῦντος )

Eternal salvation is not contemplated. " The matter in question is the part they play regarded from the theocratic stand-point" (Godet).

JFB: Rom 9:10-13 - And not only this; but when Rebecca, &c.

It might be thought that there was a natural reason for preferring the child of Sarah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to the children of Keturah, his second wife. But there could be no such reason in the case of Rebecca, Isaac's only wife; for the choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and before either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God--"not of works, but of Him that calleth."

Clarke: Rom 9:11 - For the children being not yet born

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

Clarke: Rom 9:11 - Neither having done any good

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.

Calvin: Rom 9:11 - For when the children, etc // That the purpose of God according to election, etc

11.For when the children, etc He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God. He had indeed before briefly noticed, that there was a difference between the natural children of Abraham, that though all were adopted by circumcision into a participation of the covenant, yet the grace of God was not effectual in them all; and hence that they, who enjoy the favor of God, are the children of the promise. But how it thus happened, he has been either silent or has obscurely hinted. Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher ( nihil superius ) must be sought than the goodness of God, and nothing higher in the perdition of the reprobate than his just severity.

Then the first proposition is, — “As the blessing of the covenant separates the Israelitic nation from all other people, so the election of God makes a distinction between men in that nation, while he predestinates some to salvation, and others to eternal condemnation.” The second proposition is, — “There is no other basis for this election than the goodness of God alone, and also since the fall of Adam, his mercy; which embraces whom he pleases, without any regard whatever to their works.” The third is, — “The Lord in his gratuitous election is free and exempt from the necessity of imparting equally the same grace to all; but, on the contrary, he passes by whom he wills, and whom he wills he chooses.” All these things Paul briefly includes in one sentence: he then goes on to other things.

Moreover, by these words, When the children had not yet been born, nor had done any good or evil, he shows, that God in making a difference could not have had any regard to works, for they were not yet done. Now they who argue on the other side, and say, that this is no reason why the election of God should not make a difference between men according to the merits of works, for God foresees who those are who by future works would be worthy or unworthy of his grace, are not more clear-sighted than Paul, but stumble at a principle in theology, which ought to be well known to all Christians, namely, that God can see nothing in the corrupt nature of man, such as was in Esau and Jacob, to induce him to manifest his favor. When therefore he says, that neither of them had then done any good or evil, what he took as granted must also be added, — that they were both the children of Adam, by nature sinful, and endued with no particle of righteousness.

I do not dwell thus long on explaining these things, because the meaning of the Apostle is obscure; but as the Sophists, being not content with his plain sense, endeavour to evade it by frivolous distinctions, I wished to show, that Paul was by no means ignorant of those things which they allege.

It may further be said, that though that corruption alone, which is diffused through the whole race of man, is sufficient, before it breaks out, as they say, into action, for condemnation, and hence it follows, that Esau was justly rejected, for he was naturally a child of wrath, it was yet necessary, lest any doubt should remain, as though his condition became worse through any vice or fault, that sins no less than virtues should be excluded. It is indeed true, that the proximate cause of reprobation is the curse we all inherit from Adam; yet, that we may learn to acquiesce in the bare and simple good pleasure of God, Paul withdraws us from this view, until he has established this doctrine, — That God has a sufficiently just reason for electing and for reprobating, in his own will. ²⁹³

That the purpose of God according to election, etc He speaks of the gratuitous election of God almost in every instance. If works had any place, he ought to have said, — “That his reward might stand through works;” but he mentions the purpose of God, which is included, so to speak, in his own good pleasure alone. And that no ground of dispute might remain on the subject, he has removed all doubt by adding another clause, according to election, and then a third, not through works, but through him who calls. Let us now then apply our minds more closely to this passage: Since the purpose of God according to election is established in this way, — that before the brothers were born, and had done either good or evil, one was rejected and the other chosen; it hence follows, that when any one ascribes the cause of the difference to their works, he thereby subverts the purpose of God. Now, by adding, not through works, but through him who calls, he means, not on account of works, but of the calling only; for he wishes to exclude works altogether. We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. False then is the dogma, and contrary to God’s word, — that God elects or rejects, as he foresees each to be worthy or unworthy of his favor. ²⁹⁴

Defender: Rom 9:11 - purpose of God

God is Creator of all and needs no human justification for His actions. It is His prerogative to choose whomever He will. We can be confident that His "purpose" is good and holy, whether or not we understand it now; it is our responsibility simply to trust and thank Him.

Defender: Rom 9:11 - not of works

Before Esau and Jacob were born, they had no record of works, so God could not have chosen one of them on that basis. But neither had either one yet exhibited either faith or rebellion, so God's election of Jacob rather than Esau was not because of either works or faith, "but of him that calleth." In due time, of course, Jacob did manifest saving faith and demonstrate its validity by his works, but both had been foreordained by God in ways inscrutable to man."

TSK: Rom 9:11 - the children // that the // according // not of works // but of

the children : Rom 4:17; Psa 51:5; Eph 2:3

that the : Rom 8:28-30; Isa 14:24, Isa 14:26, Isa 14:27, Isa 23:9, Isa 46:10,Isa 46:11; Jer 51:29; Eph 1:9-11; Eph 3:11; 2Ti 1:9

according : Rom 11:5, Rom 11:7; Eph 1:4, Eph 1:5; 1Th 1:4; 2Pe 1:10

not of works : Rom 11:6; Eph 2:9; Tit 3:5

but of : Rom 8:28; 1Th 2:12; 2Th 2:13, 2Th 2:14; 1Pe 5:10; Rev 17:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Rom 9:11 - For the children being not yet born // Neither having done any good or evil // That the purpose of God // Might stand // Not of works // But of him that calleth

For the children being not yet born: q.d. As there was nothing in the birth of those twins, so neither in their works, that occasioned the difference that God made between them; for when God spake of what should happen to them, they were unborn, and had done neither good nor evil.

Neither having done any good or evil he means, actual good or evil, such as might difference them one from another. As for original sin, they were both alike tainted therewith.

That the purpose of God this purpose of God is to be understood about reprobation, or (if you will) rejection, or preterition, as well as about election.

Might stand be firm or stable.

Not of works either done or foreseen.

But of him that calleth i.e. of the good pleasure and undeserved favour of God, who also effectually calleth those that he hath elected, as Rom 8:30 . See a parallel place, 2Ti 1:9 .

PBC: Rom 9:11

See PB: Ro 8:30

Gill: Rom 9:11 - For the children being not yet born // neither having done any good or evil // the purpose of God according to election might stand // not of works // but of him that calleth

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", Gen 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", Rom 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", Rom 11:29.