Romans 9 15

Romans 9:15 kjv

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.

Romans 9:15 nkjv

For He says to Moses, "I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion."

Romans 9:15 niv

For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

Romans 9:15 esv

For he says to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

Romans 9:15 nlt

For God said to Moses, "I will show mercy to anyone I choose,
and I will show compassion to anyone I choose."

Romans 9 verses

Romans 9 15 Meaning

Romans 9:15 states that God's dispensing of mercy and compassion is entirely based on His own sovereign will and divine choice, not on any human merit, ethnic background, or exerted effort. It is a declaration of God's absolute freedom to extend grace to whomever He pleases, underscoring that His choice to save is a privilege granted by His benevolence, not an obligation to be met by Him.

Romans 9 15 Context

Romans chapter 9 begins Paul's intense grappling with the enduring question of Israel's apparent rejection and unbelief despite being God's chosen people. Having established the gospel's power for all believers, Jew and Gentile alike, Paul addresses the perceived failure of God's promises concerning Israel. Verses 6-13 emphasize that God's promise is not a blanket guarantee to all ethnic Israelites, but is directed to "the children of promise" by divine election, exemplified by Isaac over Ishmael, and Jacob over Esau, even before their birth or deeds. This directly leads to the crucial question posed in Rom 9:14: "Is there unrighteousness with God?" The answer in verse 15, a direct quotation from Exodus 33:19, forcefully defends God's absolute freedom and sovereign right to extend mercy as He wills.

Historically, this passage also engages in a polemic against the contemporary Jewish belief that divine favor was inherently guaranteed through descent from Abraham or by adherence to the Mosaic Law. Paul reorients the understanding of salvation to God's independent grace, discrediting any human claim to entitlement based on lineage or meritorious works. The quotation from Exodus 33:19 comes from a foundational moment in Israel's history when, after the Golden Calf incident, Moses pleads for God's presence and for mercy on a rebellious people. God's self-revelation here establishes His sovereign grace as foundational to His relationship with Israel.

Romans 9 15 Word analysis

• For (γάρ - gar): A conjunction acting as an explanatory particle. It introduces the reason or justification for Paul's preceding statement, directly answering the question raised in Rom 9:14 about God's righteousness.
• he saith (λέγει - legei): Third person singular, present active indicative. "He" refers to God. This phrase highlights that the following statement is not Paul's own reasoning but a divine declaration from the Old Testament, imbuing it with supreme authority.
• to Moses (τῷ Μωϋσεῖ - tō Mōüsei): Dative case. Specifies the direct recipient of God's original revelation. This underscores the ancient and authoritative nature of this principle, deeply embedded in Israel's history and divine law.
• I will have mercy (ἐλεήσω - eleēsō): First person singular, future active indicative of the verb ἐλεέω (eleeō - to have mercy, pity). This signifies a direct, sovereign act originating solely from God. The future tense implies His ongoing and future disposition, not just a past event. It denotes showing kindness or concern for those in need, especially those who cannot help themselves.
• on whom I will have mercy (ὃν ἂν ἐλεήσω - hon an eleēsō): The construction ὃν ἂν + subjunctive denotes indefiniteness, "whomsoever I may have mercy on," but in this context, coupled with the divine speaker, it means "the one whom I truly intend to show mercy to." It stresses God's free choice regarding the recipients. The repetition, common in Hebrew idiom, signifies the absolute certainty and exclusivity of God's decision.
• and (καὶ - kai): A coordinating conjunction. It links the two phrases, introducing a complementary aspect of God's grace or intensifying the initial statement.
• I will have compassion (οἰκτιρήσω - oiktirēsō): First person singular, future active indicative of the verb οἰκτίρω (oiktirō - to pity, have compassion, show mercy). This term often carries a deeper, more visceral sense of pity or sympathy from one's "bowels" (inner being) than eleeō. It indicates a tender and heartfelt sympathy, reinforcing the depth and personal nature of God's sovereign choice to bestow favor.
• on whom I will have compassion (ὃν ἂν οἰκτιρήσω - hon an oiktirēsō): Again, emphasizing the chosen recipients and God's absolute, unrestricted will in dispensing this profound, tender mercy. The repetition underlines the divine prerogative.

Words-group analysis:

• "For he saith to Moses": This phrase functions as an immediate appeal to divine authority found in the Torah itself. It isn't merely an argument by Paul but a revelation from God, directly addressing any doubt about the fairness of His selective mercy.
• "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion": This is a direct quote from Ex 33:19. The repetitive structure (known as a polyptoton) in the original Hebrew (חַנּוֹתִי אֵת אֲשֶׁר אָחֹן וְרִחַמְתִּי אֵת אֲשֶׁר אֲרַחֵם - ḥannōṯî ʾēṯ ʾăšer ʾāḥōn wəriḥamətî ʾēṯ ʾăšer ʾăraḥēm) serves to emphatically assert God's unrestricted freedom and sovereignty. It means that God’s decision regarding who receives mercy is determined solely by His will and not by anything in the object of His mercy. This powerfully affirms that grace is always a gift, never a right. The coupling of mercy (ἐλεήσω) and compassion (οἰκτιρήσω) demonstrates a dual, but reinforcing, aspect of God's unmerited favor: practical aid and deep, heartfelt sympathy.

Romans 9 15 Bonus section

The theological depth of Romans 9:15 is often a point of significant discussion. The statement's strong affirmation of God's sovereignty lays a critical groundwork for understanding Paul's subsequent arguments regarding vessels of mercy and wrath. This verse prevents human beings from dictating terms to God or questioning His ultimate authority based on human standards of fairness. Instead, it reorients human understanding towards recognizing God's incomprehensible freedom and goodness. This does not mean God is arbitrary, but that His reasons transcend human capacity to fully comprehend or predict. It forces the believer to lean into trust and humility before a God whose ways are higher than ours (Isa 55:8-9). This declaration of God's mercy is foundational not just for the election of Israel, but also for the universal church's understanding of salvation by grace.

Romans 9 15 Commentary

Romans 9:15 presents a profound theological truth regarding the nature of God's grace and sovereignty. By quoting Exodus 33:19, Paul anchors his argument in the foundational revelation of God to Moses after Israel's great sin with the Golden Calf. God's declaration, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion," serves as the ultimate answer to any accusation of injustice (Rom 9:14). It asserts God's absolute prerogative and freedom to extend unmerited favor. His mercy is not contingent on human worthiness, merit, or ethnic identity, nor is it constrained by human expectations or demands.

This verse signifies that God is neither obliged nor indebted to anyone. He acts according to His own good pleasure and purpose. If He chose to show mercy to all, it would still be His choice; if to none, He would still be righteous. The very nature of "mercy" implies that it is shown to those who do not deserve it, distinguishing it from justice or reward. Therefore, for God to grant mercy to some while withholding it from others is not unjust, as no one intrinsically deserves mercy. This truth challenges human-centered views of salvation and highlights divine omnipotence and goodness as the sole spring of saving grace. The passage clarifies that salvation hinges entirely upon the divine initiator, emphasizing a God who is both sovereign and supremely gracious.