ReformerMartin Luther stated, "in chapters 9, 10, and 11, St. Paul teaches us about the eternal providence of God. It is the original source which determines who would believe and who would not, who can be set free from sin, and who cannot".[3]
Methodist writer Joseph Benson summarises this chapter:
The apostle having insinuated, in Romans 3:3, that God would cast off the Jews for their unbelief, a Jew is there supposed to object, that their rejection would destroy the faithfulness of God. To this the apostle answered, that the faithfulness of God would be established rather than destroyed, by the rejection of the Jews for their unbelief.[4]
The remarks in verses 1–5 seem to mirror Exodus 32:30–34, when Moses offered to be "blotted out of the book" for the Israelites, who had "sinned a great sin" for worshiping the golden calf at the Mount Sinai.[6] This incident may also underline Paul's description of human idolatry and rebellion in Romans 1:18–32 and Paul explicitly contrasted his ministry with that of Moses in 2 Corinthians 3:4–11.[6] Therefore, Paul speaks of the 'Israelites' (verse 4 and more generally in chapters 9–11) instead of the 'Jews'.[6]
Verse 3
For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh
Alexander Kirkpatrick, in the Cambridge Bible for Schools and Colleges,[8] associates Paul's willingness to be "cursed and cut off from Christ" for the sake of his brethren[9] with Moses' prayer for the forgiveness of his wayward people ("forgive their sin – but if not, I pray, blot me out of Your book which You have written") [10] and with King David's mourning on the death of his son Absalom, "O my son Absalom – my son, my son Absalom – if only I had died in your place! O Absalom my son, my son!".[11]
God's consistency evident in the election of true Israel (9:6–29)
Verse 6
But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel,
The failure of Ishmael and Esau to obtain their natural birthright does not hinder the fulfillment of God's promises, because it is through the second born, Isaac and Jacob, the true "children of promise", that God's plan was fulfilled.[6]
Verse 13
As it is written, "Jacob I have loved, but Esau I have hated."
In the passage that continues until Romans 10:21,[21] Paul gives statements on Israel's response and responsibility regarding the proclamation of Christ. After providing a view "from above" in verses 6–29, that is, from the perspective of God's purpose and election of Israel, the subsequent verses provide a view "from below", that is, from the perspective of the Jews, "who had worked diligently to be righteous, have rejected faith in Christ, the only thing able to make them truly righteous", whereas some Gentiles effortlessly believe in Christ.[22]
Verse 33
As it is written:
"Behold, I lay in Zion a stumbling stone and rock of offense,
And whoever believes on Him will not be put to shame."
^Donaldson, Terence L. (2007). "63. Introduction to the Pauline Corpus". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. p. 1077. ISBN978-0199277186.
Hill, Craig C. (2007). "64. Romans". In Barton, John; Muddiman, John (eds.). The Oxford Bible Commentary (first (paperback) ed.). Oxford University Press. pp. 1083–1108. ISBN978-0199277186. Retrieved February 6, 2019.
