Romans 9 10

Romans 9:10 kjv

And not only this; but when Rebecca also had conceived by one, even by our father Isaac;

Romans 9:10 nkjv

And not only this, but when Rebecca also had conceived by one man, even by our father Isaac

Romans 9:10 niv

Not only that, but Rebekah's children were conceived at the same time by our father Isaac.

Romans 9:10 esv

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac,

Romans 9:10 nlt

This son was our ancestor Isaac. When he married Rebekah, she gave birth to twins.

Romans 9 verses

Romans 9 10 Meaning

Romans 9:10 continues Paul’s intricate argument concerning God's selective choices within Israel's history. This verse specifically introduces Rebekah's pregnancy as a powerful example of God’s sovereign election. It emphasizes that the distinct divine selection between her children, Jacob and Esau, occurred despite their identical parentage (Isaac) and simultaneous conception. The point highlighted is that God's choice is not contingent on human lineage, birth order, or any action, but originates solely from His pre-ordained purpose.

Romans 9 10 Context

Romans Chapter 9 is a pivotal section within Paul’s letter, addressing the complex question of God’s faithfulness to Israel in light of the nation’s general rejection of Jesus as Messiah. Paul begins by expressing his deep anguish over his Jewish kinsmen (Rom 9:1-5), then asserts that God's promises have not failed, distinguishing between physical descent and true spiritual Israel (Rom 9:6). Romans 9:10 builds directly upon Paul’s earlier illustration of Abraham's sons (Isaac and Ishmael, Rom 9:7-9) by providing an even stronger example of divine selection: Rebekah’s twin sons. While Isaac and Ishmael had different mothers, Jacob and Esau shared the same mother, Rebekah, and the same father, Isaac, and were conceived simultaneously. This commonality eliminates any potential human factor (like different parentage or sequential birth) as the basis for God's choice, thereby magnifying the purely sovereign nature of His election. For the original Jewish audience, who often relied heavily on lineage and the Law for their spiritual standing, Paul's argument profoundly challenged the assumption that Jewish ethnicity automatically guaranteed God's favor, asserting that divine selection transcends human merit or birthright.

Romans 9 10 Word analysis

• And not only that (οὐ μόνον δέ - ou monon de): This phrase acts as a significant transition, signaling that the principle of God's selective choice is not confined to the previous example of Abraham's sons (Isaac vs. Ishmael). It means "furthermore" or "but there's more," deepening Paul’s argument by presenting another, arguably stronger, instance from the patriarchal narrative. It underscores the consistent nature of God’s election across generations.
• but Rebekah also had conceived (ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα - alla kai Rhebekka ex henos koiten echousa):
  • Rebekah (Ῥεβέκκα - Rhebekka): The direct naming of Rebekah, a matriarch fundamental to Israel's history, immediately grounds the example in shared sacred tradition. This particular choice emphasizes that the selective principle applied even within the core lineage of God's covenant people.
  • had conceived (κοίτην ἔχουσα - koiten echousa, lit. "having conception/bed"): This phrase highlights the physical act of conception. The specificity of "had conceived" draws attention to the state before birth and the independent existence of the developing twins, thereby pre-empting any argument about their later actions influencing God's decision. It emphasizes the in utero state where distinct identities began, yet no action could be performed.
• by one man, our forefather Isaac (ἐξ ἑνὸς, τοῦ πατρὸς ἡμῶν Ἰσαάκ - ex henos, tou patros hēmōn Isaak):
  • by one man (ἐξ ἑνὸς - ex henos): This detail is crucial. It underscores that unlike Isaac and Ishmael (who had different mothers), Jacob and Esau shared both parents. This commonality makes the subsequent distinction God draws between them even more profound, demonstrating that God's election is not based on different biological origins but on His sovereign will alone.
  • our forefather (τοῦ πατρὸς ἡμῶν - tou patros hēmōn): The reference to Isaac as "our forefather" connects Paul, a Jew, and by extension his original Jewish readers (and those grafted in), directly to this ancestral figure. This affirms the authenticity and reverence for the biblical example. It reminds the audience that the source of the twins was the venerable patriarch through whom the covenant promises were extended.
  • Isaac (Ἰσαάκ - Isaak): The son of promise and inheritor of Abraham's covenant. The fact that his twin sons were the objects of this divine pre-birth differentiation highlights the profound mystery and sovereignty of God's choice within His own covenant line.

Romans 9 10 Bonus section

This verse effectively acts as a literary "hinge" between the argument from Abraham's immediate offspring (Ishmael vs. Isaac) and the more potent example of God's pre-birth choice between twins (Jacob vs. Esau). By focusing on "one man, our forefather Isaac," Paul sets up the most challenging scenario for human understanding of election, one where all human variables for differentiation are minimized. This setup intensifies the theological thrust of verses 11-13, showing that divine love and divine hate (Mal 1:2-3, quoted in Rom 9:13) are rooted in God's eternal purpose and not in any perceived merit or demerit from a human standpoint, especially before they had performed any action. It is a powerful affirmation that God's ways are higher than man's, challenging any attempt to limit divine freedom or dictate His choices.

Romans 9 10 Commentary

Romans 9:10 masterfully employs the example of Rebekah's twin sons to demonstrate the radical sovereignty of God's election. Paul meticulously removes every human variable that might explain God's differential choice between Jacob and Esau—they shared both parents, Isaac and Rebekah, and were conceived simultaneously. This leaves no room for human merit, natural lineage, or birth order to dictate God’s favor. The verse thus sets the stage for the crucial theological declaration that God’s purpose in election stands "not because of works but because of Him who calls" (Rom 9:11). It firmly establishes that God's choices originate from His unchallengeable will and grace, not from anything inherent in the individual, profoundly shaping our understanding of divine initiative in salvation.