Romans 9 11

Romans 9:11 kjv

(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;)

Romans 9:11 nkjv

(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),

Romans 9:11 niv

Yet, before the twins were born or had done anything good or bad?in order that God's purpose in election might stand:

Romans 9:11 esv

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 ?

Romans 9:11 nlt

But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes;

Romans 9 verses

Romans 9 11 Meaning

The verse explains that Jacob and Esau's destinies were not determined by anything they themselves had done, either good or bad, but by God's sovereign choice, which predates their actions. This highlights the principle of election based on God's purpose, not human merit.

Romans 9 11 Context

Romans chapter 9 addresses the apparent problem of God's sovereign choice and His faithfulness to Israel, especially in light of Christ and the inclusion of Gentiles. Paul explains that God’s election is not based on ethnicity or human works but on His sovereign will and promise. This specific verse, Romans 9:11, is part of the argument illustrating this principle through the example of Jacob and Esau. Paul draws from the Old Testament narrative to show that God's plan for Israel, and indeed for humanity, was established by His sovereign choice before any actions of individuals, highlighting that salvation and God's purpose are not earned but given according to His sovereign will.

Romans 9 11 Word Analysis

• ὅταν (hotan): "when" or "whenever." Indicates a time or condition.
• μήτε (mēte): "neither" or "nor." Connects two negative clauses.
• ἔτι (eti): "yet" or "still." Suggests not yet having reached a certain point.
• γεννηθέντα (gennēthenta): "born." Aorist passive participle from gennaō (to beget, bear, give birth). Refers to the act of birth.
• μήτε (mēte): "neither" or "nor." Reinforces the preceding negative.
• πράξαντα (prazanta): "done" or "performed." Aorist active participle from prassō (to do, perform). Refers to actions or deeds.
• φαῦλον (phaulon): "bad," "evil," "wicked," "base," "trivial." An adjective describing the nature of the actions.
• μήτε (mēte): "neither" or "nor." Again, connects another negative condition.
• ἀγαθόν (agathon): "good." An adjective describing the quality of actions.
• ἵνα (hina): "in order that," "so that," "that." Introduces a purpose clause.
• ἡ (hē): "the." Definite article.
• κατ’ (kat'): "according to," "by." Preposition.
• ἐκλογὴν (eklogēn): "election," "choice," "selection." Accusative case of eklogē from eklegō (to choose out). Refers to God's selective purpose.
• τοῦ θεοῦ (tou theou): "of God." Genitive case of theos (God).
• πρόθεσις (prothesis): "purpose," "plan," "intention," "resolution." A firmly established decision or design.
• μένῃ (menē): "may remain," "might continue." Present subjunctive active of meno (to remain, abide). Indicates the purpose of God's continuing action.
• ἀνθρώπινον (anthrōpinon): "human," "man's." Adjective from anthrōpos (man, human being).
• ἔργον (ergon): "work," "deed," "action." Refers to human activity.

Words Group Analysis:

• "when they were not yet born nor had done any good or evil": This entire phrase establishes a pre-action context. God’s choice is made before any human merit or demerit could be considered. This contrasts sharply with salvation or favor based on works, emphasizing divine initiative.
• "in order that God’s purpose might continue, not because of works but because of his own calling": The inclusion of the word hina (in order that) clearly links the timing of the choice (before birth/action) to the purpose of God's calling. The distinction is drawn between ergon (works) and God’s calling (eklogēn tou theou, prothesis), affirming that God’s purpose remains sovereign, independent of human contribution. The purpose is that His "election" or "choice" might "continue" or "stand" independently of human deeds.

Romans 9 11 Bonus Section

The reference to Jacob and Esau’s pre-birth situation is directly tied to God’s statement in Genesis 25:23, "The elder will serve the younger." This prophecy was confirmed and fulfilled in the ongoing relationship and leadership distinctions between the descendants of Jacob (Israel) and Esau (Edom). The application of God's "love" and "hate" in Malachi 1:2-3 refers to His choosing the lineage of Jacob for the covenant promises while Esau's line did not hold the same salvific or national covenantal significance for Israel's history. This illustrates a God who acts according to His sovereign will, which is unfathomable and perfect in its execution, as explored further in Romans 11:33-34. This selectivity by God is not arbitrary but part of His larger redemptive plan.

Romans 9 11 Commentary

This verse underscores the foundational truth of divine sovereignty in salvation and God’s plan. Paul uses the instance of Jacob and Esau, pre-natally declared to be subjects of God’s differential purposes, to illustrate that God's choices are not contingent upon future human actions or moral qualities. This divine "calling" or "election" precedes and does not depend on the performance of works, good or bad. It is rooted in God’s immutable plan. This does not negate human responsibility or the importance of obedience but establishes that the ultimate source and continuance of God's purpose for His people lie entirely within Himself. It's a testament to God's freedom to choose, as exemplified by His choosing Jacob, through whom the lineage of Israel and eventually Christ would come, over Esau. This principle extends to the believer's calling in Christ.