Romans 9:4Meaning & Commentary from the Church Fathers

Blessed Paul was appointed a minister of the divine gospel (cf. Rom 1:1). He proclaimed Christ to the Gentiles, saying everywhere that those of Israel's blood had fallen away. He affirmed that those once in demonic darkness had become servants called according to God's foreordination and foreknowledge.

Therefore, lest some unlearned person think that he was almost trampling those cast down from Israel's race and mocking the fallen, he offers the necessary defense and says: "I speak the truth in Christ, I do not lie," and what follows.

One may indeed grieve over those who reached such folly that they withdrew from love for God and then suffered punishments for this. It would not be unreasonable to shed tears over them from kindred love. Rather, in this is the fullness of love.

Yet to wish oneself to be cut off from Christ for their sake finally goes beyond love. No one, if he is of sound mind, would dare oppose God for the salvation of others, count his own life as nothing, and prefer that it belong to others.

What, then, does he mean by offering his own salvation as a ransom for the salvation of the Jews? Clearly this speech is hyperbolic and contains the declaration of most perfect love. "I could wish," he says, "that I myself were accursed from Christ for my brethren, my kinsmen according to the flesh."

It is as though he were saying: "If Israel were saved again through my opposition to Christ, I, who said to those justified in faith, 'I determined not to know anything among you except Jesus Christ and Him crucified' (1 Cor 2:2), and who proclaim to all, 'Who shall separate us from the love of God? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?' (Rom 8:35), would choose to take upon myself such a dreadful evil and alone go to perdition for all."

By this he was catching the Jews into obedience and repelling the slander of the senseless. Some of the Jews thought that the divine Paul, having lost his reason, opposed the laws given through Moses. For this reason, writing to believers, he said: "For if we are beside ourselves, it is for God; if we are of sound mind, it is for you" (2 Cor 5:13).

Thus, he says, I would most gladly prefer, in order to save again those who sprang from Israel's blood, to be cut off from Christ.

He does not stop there. He shows that the cause of his grief over them is by no means slight. It could produce in him such a disposition that he would not regard it as grievous or absurd to say that he offers his own life as a ransom for the life of others.

For first, he says, they are Israelites. To them belong the adoption, the glory, and the covenants. From them, according to the flesh, is Christ Himself.

If they were among those who had only recently come to know Him Who is God by nature and in truth, the sorrow over them could be more moderate. If they had not possessed the law given through Moses, which crowned them with nearness to Him, the sorrow could be more moderate.

If they had not sprung from the root of the holy fathers and had not been appointed heirs of their glory, the sorrow could be more moderate. If they had not been the first taught the ways of serving God, the sorrow could be more moderate.

But if these are their fathers and the rest, and if, while their affairs were almost carried by a fair wind, they strayed toward an unexpected end and did not attain what they hoped for, is not what befell these wretched ones truly terrible?

Therefore almost all the Fathers and teachers of the Church who defended the divinity of Jesus Christ against the heretics cited this passage. These include Irenaeus, Tertullian, Origen, Dionysius of Alexandria, Athanasius the Great against the Arians, and Theodoret. On it they based the teaching on the two natures of Jesus Christ. In the Syriac and Latin translations this passage is read in the same way. But there are two or three codices and two or three interpreters, Cyprian and Hilary, who omit or do not clearly read the word "God." On this basis Grotius considered it an interpolation. Erasmus of Rotterdam, in his editions of the New Testament, placed a period before Θεὸς. Lachmann and Tischendorf followed him. In this way the expression "God blessed forever" is no longer referred to Christ, but becomes a separate sentence, an address to God. Such an address was customary among the Hebrews, and therefore may either be omitted altogether or placed in parentheses. The forced nature of such a reading is obvious, especially when the words "who is over all" are read. They become entirely superfluous and meaningless.

9:1-4), and even despite the fact that "from them is Christ according to the flesh, who is over all, God blessed forever. Amen" (Rom. 9:5), the Apostle adds this remark: "But it is not as though the word of God has failed. For not all who are of Israel are Israel, and not all are children of Abraham because they are his seed." That is, "it is not the children of the flesh who are children of God, but the children of the promise are reckoned as the true seed" of Abraham (Rom. 9:6-8). Only one son of Sarah was born by the power of promise (Rom. 9:9). This means that Abraham's other children, for example by Hagar and Keturah, were only his children according to the flesh. Concerning them God had promised absolutely nothing. From this it follows, though the Apostle does not state it literally, that the Jews, though descended from Abraham, may still not be reckoned by God's judgment as true descendants of Abraham, the forefather of the Jews. The Apostle explains this vividly by the example of Rebecca's sons. Although both were born of her from one father, Isaac, and were even conceived at the same time (Rom. 9:10), God chose only one, and indeed the younger, even before they were born. "So that," the Apostle adds, "the purpose of God according to election might stand, not from works, but from Him who calls," whether to one destiny or another. "As it is written: Jacob I loved, but Esau I hated" (Rom. 9:11-13; cf. Mal. 1:2).

He explains the meaning of the Old Testament promises, the reasons for the rejection of the Hebrews, and gives them possible counsels and, through them, consolations (chapters 9-10). Earlier also the Apostle proved by many arguments the necessity of the Hebrews' conversion to Christ.

Here, so to speak, he sets Judaism before the face of Christianity. Having presented its former meaning and its present emptiness, he indicates Christianity as its most natural and necessary outcome.

Entering wisely and with feeling into judgment about this important and difficult matter, the conversion of his stubborn countrymen to Christ, the Apostle says that the conversion of the Hebrews is so desirable to him that it constantly troubles him. Salvation is possible only through Christ.

Presenting all the greatness of the divine works accomplished among the Hebrews, his own kin, the Apostle so grieves over their error and their turning aside from salvation that he would be ready to sacrifice himself and his eternal life completely. He would do this only somehow to draw them to Christ and save them.

Here the Apostle expressed his great spirit of devotion to his countrymen, together with a special zeal for the faith of Christ. It is equal to the zeal of Moses, who also was ready to perish himself, if only the Hebrews might be saved (Ex 32:32).

What especially pained the Apostle's heart was that the Messiah was born among the Hebrews, and they did not wish to receive Him. Yet both formerly and now the Hebrews passionately and impatiently awaited the coming of the Messiah.

They did not always conceive Him as "He Who Is," that is, as consubstantial with God the Father. Therefore they did not always conceive Him as worthy of the same eternal glorification as Creator and Provider. The Apostle explains further why this rejection of the Messiah by the Hebrews happened and what will come of it.

Dwelling on the words, "For I could wish that I myself were accursed," and so forth, St. John Chrysostom says: "The Apostle did not speak these words without cause. He did so because, accusing God, they said that those were driven out and deprived of honor who had been counted worthy to be called sons of God, received the law. Knew God before other nations, enjoyed a special glory, served God when no one else yet served Him, received the promises, and, most important of all, became the forefathers of Christ Himself. They said that in their place people from the Gentiles, who had never known God, were being brought in. Since those who spoke thus blasphemed God, Paul, hearing this, was torn and grieved for the glory of God. He wished to be accursed, if that were possible, only that the Jews might be saved and the blasphemy cease. Paul wished to be accursed so that you might know how deeply he was crushed by the thought which could arise in many, as though God's promise had remained unfulfilled."

"Just as Moses seemed to intercede for the Jews, but did everything for the glory of God, and said, 'Cease from wrath. Lest they say that You were not able to save and brought them out to destroy them in the wilderness' (Deut 9:28), so Paul also says: I would wish to be accursed, only let them not say that God's promise remained unfulfilled."

"Let us delight in the sea of the Apostle's love. Let us set before our minds this ineffable flame, about which, whatever one says, one will not speak worthily. For Paul's love was broader than the sea and stronger than any fire."

Blessed Theodoret, attending to the Apostle Paul's description of the advantages of the Jews, writes: "The Apostle resembles mourning women, who in their laments over the dead and those being mourned describe the beauty of the body, the bloom of youth, the nobility of ancestors, wealth, and power."

Chrysostom says: "The Apostle did not speak these words without cause. It was because, accusing God, they said that those who had been deemed worthy to be called sons of God were being driven out and deprived of honor.

They had received the Law, had known God before all other nations, had enjoyed special glory, and had served God when no one else yet served Him.

They had received the promises and, what is most important, had become the forefathers of Christ Himself. This is what the words mean: 'from whom is Christ according to the flesh.'

They said that, in place of them, people from the Gentiles were being brought in, people who had never known God.

Since those who said this blasphemed God, Paul was torn when he heard it. He grieved over God's glory and wished to be separated, if this were possible, if only the Jews might be saved.

Then blasphemy would cease, and no one would remain in the thought that God had deceived their forefathers, to whom He had promised gifts.

Paul wished to be separated, so that you might know how deeply he was crushed by the thought that could have settled in many minds, namely, that God's promise had remained unfulfilled."

Yet by thus cleansing his grief and heart's pain from merely natural motives, and by sanctifying the birth of it through divine providential orders, the Apostle had another aim no less.

He wished to stir in the hearts of the Jews sorrow over the loss of so many privileges, and to draw them to faith in Christ, without which they could not be preserved.

It is as though, without saying it, he says to them: such great privileges! And all this is being lost because of your single unwillingness to believe in the Lord.

Pity yourselves, then, and come to the Lord and Savior.

Ambrosiaster writes: "The Apostle enumerates such high privileges of the Jews, and the glorious promises given to them, in order to awaken painful regret for this in all of them.

For by not receiving Christ, they lost the privileges of the fathers and were deprived of the promises. Thus they became worse than the Gentiles, whom they formerly despised as being without God.

For it is more bitter to lose dignity than not to have it."

"Who are Israelites." "For this name also was illustrious, since it was given by God to the forefather and passed to his descendants as an inheritance" (Blessed Theodoret).

This name was given to Jacob after he remained until morning in struggle with the One who appeared to him. Therefore He said to him: "Your name shall no longer be called Jacob, but Israel shall be your name.

For you have prevailed with God, and you shall be strong with men" (cf. Gen 32:28).

This name signifies one who beholds God, stands under God's protection, and is strong among men by His blessings. For this reason it was honored by all.

When the Lord saw Nathanael, He honored him with this name, saying: "Behold, truly an Israelite, in whom there is no guile" (cf. Jn 1:47).

Saint Paul, needing to show that he was not lower than others, says: "Are they Israelites? So am I" (cf. Phil 3:5).

When later Judaism fell into decline, Christians gloried in this name, calling themselves the new Israel.

"To whom belongs the adoption." "For they received this name also, since it is said: 'Israel is My firstborn son' (Ex 4:22)" (Blessed Theodoret).

Thus the Lord God called the people of Israel in His threat to Pharaoh. Because Pharaoh oppressed this people as His firstborn, God resolved to take the firstborn of the king and of all the Egyptians.

A son is dear, and a firstborn son even more so. The Israelites were honored with this name because God chose them from all the nations and made them His own.

They were to compose, as it were, His household. Therefore Moses says in Deuteronomy: "You are sons of the Lord your God.

For you are a holy people to the Lord your God, and the Lord your God has chosen you to be a chosen people for Himself from all nations on the face of the earth" (cf. Deut 14:1-2).

Having chosen them, God also had special care for them as His own, as children.

"And the Lord's portion became His people, Jacob the lot of His inheritance. He satisfied him in the wilderness and kept him as the apple of His eye.

As an eagle covers its nest and longs over its young, He spread His wings, received them, and bore them on His shoulders" (cf. Deut 32:9-11).

Therefore, when the Israelites proved faulty before God, God reproached them thus: "I have begotten and exalted sons, but they have rejected Me" (Isa 1:2).

But this adoption, being outward, was a type of that true and essential sonship of which Christians are deemed worthy.

They are born of God by the Holy Spirit and clothed in Christ, the Son of God, who was well pleased to become our brother through the Incarnation.

"And the glory." "For they became glorious through miracles" (Blessed Theodoret).

Since glory is placed here among the special privileges of the people of Israel, it must be understood here as something particular.

It is the visible sign of God's presence among this people. The first of such signs was the pillar of cloud, which guided them by day and shone like fire by night (cf. Ex 13:21).

This continued throughout their wandering in the wilderness. The second was the glory of God that descended upon Mount Sinai and covered it (cf. Ex 24:16).

The third was the cloud that covered the tabernacle of witness at the moment of its consecration, when that tabernacle was filled with the glory of the Lord (cf. Ex 40:34).

This was repeated at the consecration of the temple built by Solomon. It showed that replacing the tabernacle with the temple had not changed God's presence among them (cf. 1 Kgs 8:11).

The constant sign of God's presence among the Israelites was the ark of the covenant, overshadowed by Angels, from whose midst God gave His answers (cf. Ex 25:22).

Therefore, when the ark of the covenant was taken by the Philistines, the people cried out in weeping: "The glory of God has departed from Israel, because the ark of the Lord has been taken" (cf. 1 Sam 4:21).

The ark returned, and with it the glory of God. When the holy prophet David spoke of the tabernacle, he called it the dwelling place of God's glory because of the ark present in it.

"O Lord, I have loved the beauty of Thy house, and the place where Thy glory dwells" (cf. Ps 26:8).

When he came into the temple, he said: "I appeared before Thee in the sanctuary, to behold Thy power and Thy glory" (cf. Ps 63:2).

"And the covenants." "For God promised to give them not only the Old Covenant, but also the New.

It is said: 'I will make a new covenant with the house of Israel, not according to the covenant which I made with their fathers' (cf. Jer 31:31-32).

But they themselves did not wish to receive the latter covenant" (Blessed Theodoret).

Although they did not receive it when the time came for it to enter into force, they did receive it in promise and awaited its arrival.

Therefore the New Covenant also belongs to them. Their nonacceptance of it is equivalent to violations of what had been received, and likewise makes them guilty before God.

However, those who wish may understand by the covenants the one Old Covenant, renewed many times.

It was given to Abraham, repeated to Isaac and Jacob, solemnly proclaimed to the whole people, and afterward restored more than once because of the people's frequent violations.

"And the giving of the Law." "Because the Law of Moses was given to them" (Blessed Theodoret).

The Law was a great benefit for the people. It defined in detail family life, civil life, relations with other nations, and, most importantly, it bound the whole people into one.

It proclaimed God as their king. When necessary, He revealed His will from the midst of the mercy seat above the ark.

In the hour of need, He defended His people with a strong hand and a high arm.

"And the service." "Because, preferring them to other nations, He taught them the lawful priestly service" (Blessed Theodoret).

The ranks of service to God belong to the content of the Law. There all deeds and laws were established and received as service to God.

The Apostle separated it from the general giving of the Law and mentioned it specially, because citizenship and the other orders of life and government took on another form after the establishment of kings.

Then divine worship remained, above all, the service of God. Especially toward the end, it alone served as the distinctive mark of the people of Israel from other nations.

If we keep in mind the Apostle's aim, to draw men in every way to Christ the Lord, then we may suppose why he mentioned the service separately.

All its ranks were a shadow of the body of Christ.

"And the promises." "Both those given by God to the fathers and those proclaimed by the Prophets" (Blessed Theodoret).

They were given to the fathers, Abraham, Isaac, and Jacob, and to all the Prophets, beginning with Moses and ending with Malachi.

The object of the promises is the Messiah and His Kingdom. In the prophetic utterances, everything belonging to this is defined in detail.

Only the blindness of those who governed the people, and their deviation toward worldly aims, prevented them from recognizing the promised One in the Savior who appeared.