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

This verse declares that God's specific choice of one child (Jacob) over another (Esau) was made before their birth and before they had performed any actions, whether good or evil. It establishes that God's purpose of election stands firm, grounded entirely not in human works or merit, but solely in the will and initiative of God, who calls.

Romans 9 11 Context

Romans chapter 9 begins a critical section where Paul addresses the persistent question of why many in Israel, God's chosen nation, did not accept Jesus as their Messiah. He grieves over his kinsmen (Rom 9:1-5) and then tackles the issue of God's apparent failure regarding His covenant promises to Israel. Paul clarifies that God’s word has not failed, because His promises are not extended to all physical descendants of Abraham indiscriminately, but rather to those chosen by His sovereign purpose (Rom 9:6). To illustrate this principle, he provides two key Old Testament examples: first, the selection of Isaac over Ishmael (Rom 9:7-9), demonstrating that birthright or mere lineage does not determine God's heirs. The second and more direct example, elaborated in Romans 9:10-13, involves Jacob and Esau. This case is particularly powerful because Jacob and Esau shared the same parents, Abraham's son Isaac and his wife Rebekah, eliminating any question of differing maternal lineage. Romans 9:11 is pivotal in this argument, as it directly addresses the circumstances of their birth, making clear that God's choice was antecedent to any human action or merit. This verse, therefore, underpins Paul’s larger theological framework for divine election and serves as a strong counter-argument to the prevalent Jewish belief that national election and covenant blessings were primarily based on ancestry and obedience to the Law.

Romans 9 11 Word analysis

• for the children (οὐ γὰρ πω γεγεννημένων τῶν τέκνων – ou gar pō gegennēmenōn tōn teknōn): This introductory phrase, connected by gar ("for"), immediately grounds the subsequent explanation in the historical reality of Jacob and Esau (mentioned in Rom 9:10). It highlights that God's choice applies to specific individuals, challenging any notion that selection is solely based on corporate identity or an inherited right.
• being not yet born (οὐ γὰρ πω γεγεννημένων – ou gar pō gegennēmenōn): The double negative particle ou ("not") combined with pō ("yet") strongly emphasizes the pre-natal state. This timing is crucial for demonstrating that God’s decision regarding their distinct paths was made before they entered the world, thus precluding any influence from their later actions.
• neither having done any good or evil (μηδὲ πράξαντων τι ἀγαθὸν ἢ φαῦλον – mēde praxantōn ti agathon ē phaulon): This further reinforces the point that human merit plays no role in God's election. Mēde (neither/nor) denies any basis in human conduct. Praxantōn (having done/acted) broadly covers all forms of action. The explicit mention of both "good" (agathon) and "evil" (phaulon) leaves no ambiguity; no human performance, positive or negative, could have influenced God’s prior determination.
• that the purpose of God (ἵνα ἡ πρόθεσις τοῦ Θεοῦ – hina hē prothesis tou Theou): Hina introduces the ultimate reason or outcome of God's pre-birth choice. Prothesis signifies a pre-determined, deliberate plan; God's settled intention or design. It highlights that God's actions are not random, but part of a sovereign, fixed, and eternal counsel.
• according to election (κατ' ἐκλογὴν – kat' eklogēn): Kata (according to) specifies the means or standard by which God’s purpose operates. Eklogē means "selection," "choice," or "calling out." This clarifies that God's plan is specifically carried out through His divine choosing of individuals, an act independent of anything inherent in the chosen ones.
• might stand (μένῃ – menē): This verb conveys the sense of permanence, firmness, and unshakeable establishment. It emphasizes that God's purpose and election are immutable and enduring, beyond any human capacity to alter or negate. His sovereign decision is secure.
• not of works (οὐκ ἐξ ἔργων – ouk ex ergōn): The negative ouk combined with ex (from/out of) definitively excludes human deeds or achievements as the source or basis of God's election. This applies to both meritorious actions and adherence to the Mosaic Law, emphasizing God's grace as the sole foundation.
• but of him that calls (ἀλλ' ἐκ τοῦ καλοῦντος – all' ek tou kalountos): The strong contrastive all' (but) presents the true basis. God's purpose originates "from" (ek) "Him that calls." This phrase clearly points to God Himself as the sovereign initiator and enabler. His call is effective, reflecting His unprompted will and absolute power to choose whom He desires, entirely apart from any human desert or preparedness.

• "for the children being not yet born, neither having done any good or evil": This entire introductory phrase functions as undeniable evidence against human merit or any foreseen human condition being the cause of God's election. The temporal and moral nullifiers emphatically declare that the distinction between Jacob and Esau, which symbolizes God's selective dealings, was utterly detached from their personal achievements or character.
• "that the purpose of God according to election might stand": This section articulates the profound divine rationale behind the unconditional pre-natal choice. It's designed to underscore that God's overarching plan for salvation and His method of choosing His people operate entirely by His own sovereign, free election, not by human effort. This purpose (prothesis) is meant to be permanent and unchangeable (menē), confirming God’s unfailing covenant.
• "not of works, but of him that calls": This crucial antithesis provides a definitive answer regarding the source of election. By eliminating "works" as the basis, Paul redirects all focus to "Him that calls"—God. This principle is central to the Gospel: God's saving grace is freely given, not earned, and is initiated by His powerful and sovereign call, foundational for Pauline theology concerning salvation by grace through faith.

Romans 9 11 Bonus section

The concept presented in Rom 9:11 underpins significant theological discussions regarding the interplay between God's sovereignty and human responsibility, a divine mystery often revealed in the biblical narrative without complete human resolution (Isa 55:8-9). While this verse powerfully asserts God's unconditional election, other scriptures affirm the importance of human faith and the accountability of individuals. The specific narrative of Jacob and Esau highlights that God's election, though individual, carries broad implications, as it extends to the destiny and role of entire nations within redemptive history. God's call of Jacob was not merely for his individual benefit but established the line through which Messiah would come, shaping the history of salvation. This emphasizes that "Him that calls" not only chooses individuals but actively guides their lives and purposes for His overarching plan, even through their personal struggles and imperfections, as seen in Jacob’s life. This ultimately demonstrates God’s character—He is not indebted to human worthiness but acts out of His boundless grace, demonstrating His mercy to whom He wills.

Romans 9 11 Commentary

Romans 9:11 serves as a cornerstone for understanding divine election as a demonstration of God's unmitigated sovereignty and grace. Through the vivid historical example of Jacob and Esau, Paul meticulously argues that God's choice is entirely independent of human merit, action, or foresight. The emphasis on their pre-birth state and absolute lack of any deeds, good or evil, directly refutes any claim that God's decision is influenced by what individuals might do. This uncompromising stance upholds that God's "purpose of election"—His eternal, predetermined plan—"might stand" firm, secure, and inviolable. It thereby champions the idea that the basis for His gracious interventions lies exclusively "in Him that calls," in God's own will and initiative, rather than "not of works" by humans. The verse disentangles God's salvific dealings from any merit-based system, securing His right to show mercy and bestow privilege according to His divine prerogative, for His own glory and the faithful outworking of His covenant promises.