Romans 9:9-13 – God’s Word of Promise

His revelation of the mystery helps us understand how Israel will be saved. Without Romans 1–8, we would not know how God could save Israel after all their failures, but the same principles apply: Israel will be saved by promise, not flesh; by faith, not law; and by grace, not works. They stumbled at Christ because they tried to stand in their flesh.

Acts 15:11 says Israel will be saved “by grace,” just as we are, and of course it means individual Jews as well. Paul’s subject is the eventual salvation of national Israel. Any Israelite can be saved today the same way Gentiles are, by believing the Gospel of grace in 1 Corinthians 15:4.

In Romans 9:6–7, Paul makes two key statements showing the true effect of God’s Word toward Israel, and, although we covered that thoroughly in the last episode, its importance requires it to be continually emphasised.

First: “They are not all Israel, which are of Israel.” Not every fleshly Israelite receives the promise. Their unbelief does not prove God’s Word failed, but it does prove they’re not receiving the promise the right way. God’s Word itself identifies fallen Israel.

Second: “Neither, because they are the seed of Abraham, are they all children.” Abraham had two sons—one by the flesh (Ishmael) and one by promise (Isaac). God said, “In Isaac shall thy seed be called.” Even Isaac’s sons, Jacob and Esau, show the same pattern: not all fleshly descendants receive the promise. Jacob receives it; Esau does not. And Jacob’s twelve sons became Israel, yet even among them, not all would believe.

Romans 9:8 explains it clearly: “They which are the children of the flesh… are not the children of God.”

This does not mean Israel will lose what God promised. It means only the children of promise receive it. There’s an Israel of the flesh, and an Israel of promise.

Jesus also divided Israel in his earthly ministry. In Luke 12:51–52, he separates those who believed from those who rejected him. Pentecost continued this dividing. Romans 11:12 calls it Israel’s “diminishing.”

Their fall brought riches to the world, but their fullness will come.

So Romans nine shows that God’s Word is still true. Israel’s promises were never guaranteed to every fleshly descendant. God always worked through promise, not flesh.

So has God’s Word failed?

Paul says no.

Israel’s unbelief does not make God’s Word ineffective.

Israel stumbled at Christ because they tried to stand in their flesh. Acts 15:11 says Israel will be saved “by grace,” and through faith, just as we are today.

So Romans nine shows that God’s Word is still true. God always worked through promise, not flesh.

Paul can see this clearly because of the mystery revealed to him. With that understanding, he can look back at the Old Testament and see God’s purpose all along.

This is why John chapter one helps explain Romans nine. John writes in John 1:10–11 that Jesus, the true light, came into the world He made, and came to “His own people”, Israel, but “His own received Him not”. Their rejection doesn’t mean God’s Word failed; the prophets said Israel would reject Him.

Yet John also says, “As many as received Him, to them gave He power to become the sons of God.”

Peter and the apostles received Him. Paul did not at first—Christ came back for him. Those who believed on His name became sons of God.

John 1:13 explains how. They were born not of blood (not by being Israel in the flesh), nor of the will of the flesh, nor of the will of man, but of God. Israel could not claim sonship simply because they were born Israelites. They had to believe on Jesus, receive the Spirit, and then they’d receive the promise.

John teaches the same truth Paul explains in Romans nine: not all Israel is Israel, and not all Abraham’s seed receives the promise.

Romans 9:9 calls this “the word of promise.” A promise means God will do something, and because it’s God’s work, the only right response is faith, believing that word. That’s why Paul uses the phrase “word of promise” four times in Romans 9–11. In Romans 9:6, it’s the Word of God. In Romans 9:9, it is the word of promise.

In Romans 10:8, Paul quotes the Old Testament: “The word is near you… in your mouth and in your heart.” He says this is the word of faith. If God promises something, we believe it. Romans 10:17 says faith comes by hearing the Word of God. Israel did not receive God’s Word by faith.

Paul warns that the word of promise is not an eternal, hidden decree.

Romans 9:9-13, which is the subject of this episode’s study, is one of those multi-verse passages that Paul most often uses in his writing. Although made of multiple verses, it’s one thought, one concept, and that’s how it should be read to get the point of what’s being taught and what’s being taught is what the “word of promise” was. That it was a promise that would form the basis of the whole Jewish nation, and the context the passage appears in is Paul’s main point that the nation was formed by a promise of God and man’s faith in that promise, not by natural physical works.

So Romans 9:9-13 reads,

For this is the word of promise, At this time will I come, and Sara shall have a son.

And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (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;

It was said unto her, The elder shall serve the younger.

As it is written, Jacob have I loved, but Esau have I hated.

The first verse of this passage, Romans 9:9, says,

For this is the word of promise, At this time will I come, and Sara shall have a son.

This “word of promise,” involves Genesis 18. The promise is not secret; it’s written in Scripture.

In Genesis 18:10–14, God tells Abraham, “I will return… and Sarah shall have a son.” Sarah laughs within herself, yet God knows it. This is a promise because God wanted it to happen, God spoke it, God set the time, and God said it would not come through Abraham’s flesh or the bondwoman, but through Sarah, who was both old and barren. Only God could perform it. Abraham and Sarah had to believe it.

Isaac was born because God kept His promise. Israel exists because Isaac was born. Their entire history began with a word of promise, not works of the flesh.

Romans 9:10 gives another example to show how God’s word of promise identifies true Israel.

Paul says Rebecca conceived by Isaac, and then quotes Genesis 25. This proves the promise is not an eternal, hidden decree.

Paul quotes the actual words God spoke at a real moment in time. Rebecca was barren as well; she couldn’t have children, same as Sarah.

Isaac prayed, God acted, and she conceived, producing twins. The children struggled inside her, and she asked the Lord why. God answered: “Two nations are in your womb… the elder shall serve the younger.”

Before the twins were born, God declared what would happen. They’d done nothing at this time; they were still in the womb. This shows the promise is not of works, not of flesh, but of God’s will.

God spoke of two nations in Rebecca’s womb, not just two boys. Abraham was called the father of many nations because Isaac’s sons would become two nations. God’s statement before their birth proves His purpose doesn’t rest on human performance. They were simply babies in the womb, yet God spoke of their future. His promise stands because He said it.

Paul teaches the same truth in Galatians 4.

The Galatians thought they needed to become Israel—be circumcised and keep the law—to receive blessing. Paul shows from Scripture that neither Israel nor Gentiles receive anything by flesh, law, or works. It’s only by promise, faith, and grace. Israel will be saved that way, and Gentiles too.

So, Paul reminds them- those he’s writing to, Israelites, his brethren- that Abraham had two sons: Ishmael by Hagar, and Isaac by Sarah. Ishmael was “born after the flesh.” Isaac was “by promise.” If you remember, the account in Genesis 16:1–4 records the background:

Sarai has no children yet, and she’s getting even older. Her name has not been changed to Sarah yet. Neither has Abram’s name been changed to Abraham at this stage.

She believes the Lord’s promise but starts to think that maybe she and Abram need to do something to contribute, so she tells Abram to go in to Hagar, Sarai’s Egyptian handmaid. Abram agrees, and Hagar conceives Ishmael.

This is the Bible’s clear description of Abraham and Sarah acting by the flesh, not by faith in God’s promise.

Romans 9 teaches the same: not all children of the flesh receive the promise. Ishmael was circumcised and blessed, yet he was not the promised seed; Isaac was, because God said he would be. God spoke before Isaac was born, making it clear the promise was not based on flesh.

Paul explains that these two women, Sarah and Hagar, picture two covenants, not the old and new covenants, but the two covenants God gave Abraham.

One was the covenant of circumcision in the flesh, given in Genesis 17. Ishmael was circumcised and blessed under that covenant. But the promise came through the earlier covenant God gave Abraham in Genesis 12 and 15, where God said He would give Abraham a seed and a nation by His own power.

Isaac belongs to that covenant of promise.

This explains Israel’s situation.

Being circumcised doesn’t guarantee the promise, and being Abraham’s physical seed doesn’t guarantee the promise either. The question Paul asks Israel is: Are you in the covenant of promise? Are you receiving what God said He would do?

Paul says Hagar represents Mount Sinai, the law, which produces bondage, while Sarah represents the covenant of promise. The point is simple: God’s purpose has never depended on human flesh or human works. It’s always dependent on His spoken promise, received by faith.

Paul continues his explanation in Galatians 4 by showing how Hagar represents Mount Sinai because, in Genesis, after she was cast out, she travelled toward that region. Ishmael and the Ishmaelites settled there too. So when Paul says, “Hagar is Mount Sinai in Arabia,” he is describing her location. But what these two women stand for is this: Hagar corresponds to Jerusalem, which now is—Israel in the flesh, the earthly Jerusalem that rejected Christ. Hagar was a bondwoman, and her son was in bondage. Likewise, earthly Jerusalem is in bondage with her children.

But Jerusalem which is above is free, says Galatians 4:26. In the picture Paul gives, Sarah represents this free Jerusalem. The difference between Hagar and Sarah is flesh versus promise. The earthly Jerusalem is tied to flesh and law; the Jerusalem above is tied to promise and grace. This is how blessing comes—by God’s promise, received through faith. Israel will receive their promise the same way: not by flesh, not by law, but by grace through faith.

In Galatians 4:27, Paul quotes, “Rejoice, thou barren that bearest not.” This refers to Sarah, the barren woman who received more children through God’s promise than the one who had children by the flesh.

Then Paul says in the next verse, Galatians 4:28,

Now we, brethren, as Isaac was, are the children of promise.

He’s teaching the Galatians that Scripture itself shows the difference between flesh and promise, and that salvation comes through promise, not through becoming Israel in the flesh.

He continues teaching in Galatians 4:29-31 that the child born after the flesh persecuted the child born after the Spirit and that, “Even so it is now,” meaning it’s still happening.

Then he says, “Cast out the bondwoman and her son.” The son of the bondwoman will not inherit with the son of the free woman.

So Israel in the flesh will not receive what Israel of promise will receive.

Paul concludes with, “We are not children of the bondwoman, but of the free.”

Salvation is by grace through faith, not by being Israel in the flesh, not by works, not by circumcision.

The Galatians needed this because they thought Israel in the flesh had an advantage. Paul says they do not.

Returning to Romans 9, Paul says Rebekah conceived “by our father Isaac.”

In Galatians, he says they’re like Isaac because they receive the promise, but Isaac is not our father unless we’re Israel.

We must remember that in Romans 9 Paul speaks as a Jew, addressing Israel about Israel.

He explains in Romans 9:11 here that the children were “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;”

Here’s where Calvinists add their ideas about election that are not in the text.

Paul’s not speaking about some eternal decree God made before the world began about who would and wouldn’t be saved.

The children were already conceived. God made His choice after conception but before birth, when the struggle was in Rebecca’s womb, as Genesis 25 points out. Babies in the womb can’t do good or evil. Yet God said, “The elder shall serve the younger.” Jacob became Israel. Israel was chosen before doing any works. So Israel can’t claim the promise by law or flesh.

Paul’s not inventing theology here; he’s quoting what God said. We know God’s choice because He told us.

The mystery revealed to Paul is not an eternal decree about who’ll be saved and who’ll be damned, but the Body of Christ, the new creature, Jew and Gentile made one. It explains how God saves all men by His grace received by faith, not who will be saved.

Jacob later tried to give the inheritance to Esau, but God’s choice stood. God chooses how He’ll fulfil His word.

Election means choice—God choosing how His purpose will be carried out, and to whom He gives promises. Scripture shows He gave promises to Israel, and through the mystery we learn how He gives promises in this dispensation, today.

Ephesians 1:9 says God has

…made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

In time past, people knew what God said but not always how He’d do it. Now He reveals it. In Ephesians 1:10-11 we see that in Christ He brings all things together, and we’re predestinated “according to His purpose,” which He works after “the counsel of His own will.” God performs the work because He made the promise.

As a sidebar here, just to save any confusion about “predestinate” here, who the predestinated are and what they’re predestined to is clearly stated in the next two verses, Ephesians 1:12-13.

We’re predestinated. “That we should be to the praise of his glory, who first trusted in Christ.

In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise”

The predestinated ones are you and me who’ve already believed, and we’re predestinated to be the praise of His glory. So simple when we let Scripture explain itself, isn’t it?

So, Romans 9 asks: What about Israel? How will God keep His word to them? Paul answers: by God’s choice, not by human flesh or bloodlines or genealogy, and not by human works.

Israel stumbled because they didn’t receive Christ. Those who do receive Him will inherit the promise. God’s purpose is known; Paul’s explaining it.

If God’s promise came after good or evil works, then His choice could be based on works. But He chose before the twins were born, “not of works, but of Him that calls.”

Some people claim this means God secretly regenerates people before they believe. But Paul already explained the call of God in Romans 8 and repeats it here: God calls by speaking.

Romans 9:7 says, “In Isaac shall thy seed be called.”

How did God call Isaac? By speaking. God called Abraham out of his land by speaking. God called Moses up the mountain by speaking. Jesus called His disciples, “Follow me.” That call was spoken. Without God speaking, there is no call.

Many theologians, teachers, and preachers often turn God’s call into something silent and hidden, but Scripture shows it’s verbal. God speaks, and people hear. Romans 1:5–6 says the believers in Rome were “the called of Jesus Christ.” How did Paul know that? Because he preached that call to them. The gospel is the call. When they heard and believed, they were called.

Romans 10:13–14 explains the same pattern: people call on the Lord because they first believe; they believe because they hear; they hear because someone speaks. Hearing is how God calls, then people respond by calling on Him.

The call of God is not a silent force. It’s God’s spoken word, received by faith.

Paul shows the same truth in 1 Corinthians 1.

The Corinthians were “called into the fellowship of His Son.” How? Paul preached the gospel to them. “It pleased God by the foolishness of preaching to save them that believe.” Jews rejected it, Greeks rejected it, but those who believed were “the called.” 1 Corinthians 1:26-31 says, “Ye see your calling.” Their calling was hearing and believing the preached word.

This is the same issue in Romans nine. God spoke to Rebekah. He made the promise, and He’ll do what He said. Jacob and Esau can’t change it. Israel can’t change it. God’s call is His spoken word, received by faith.

We’ve got a little written article in our Bible Bites section called “God Told Me… NOT” that may clear up confusion about those people who go around saying God told them this and that.

Scripture shows God gave promises to Israel, and through the mystery we learn how He gives promises today. Ephesians 1:9 says God has “made known unto us the mystery of His will.”

In the past, people knew what God said but not always how He’d do it. Now His purpose is revealed: in Christ He brings all things together (Ephesians 1:10). Romans 8:28-29 says we are predestinated “according to His purpose,” which He works after “the counsel of His own will.” God performs the work because He made the promise.

Romans 9:12 then goes on to say,

It was said unto her, The elder shall serve the younger.

God’s decision was that the older would serve the younger.

Esau place would be below Jacob. Jacob was chosen for earthly glory and privilege. Esau was the firstborn of the twin brothers and ordinarily would have had the honours and privileges associated with that position. But God’s selection passed him by and rested on Jacob.

Then in Romans 9:12 Paul quotes Malachi 1:3, saying,

As it is written, Jacob have I loved, but Esau have I hated.

Paul quotes this to show God’s dealings with nations, not two individual men.

Malachi is written to Israel, long after Jacob and Esau were dead. God says to the nation, “I have loved you,” and Israel asks, “How?” God answers by pointing back to His choice of Jacob’s line and His rejection of Esau’s nation, Edom.

Malachi was written after Israel had been exiled and then restored. They’d broken God’s covenant, been punished, and brought back, all of which we saw in our 20-episode study of Hosea.

God even said at one point He “hated” Israel for their wickedness, yet He restored them because of His promise to the fathers. That’s why He says, “I have loved you,” and why Israel asks, “How have You loved us?” God’s answer is: “You are back because I promised your fathers I would save you.”

Malachi 3 shows this clearly.

Israel had rebuilt the temple and city, yet still failed. Even so, God promises restoration. In Malachi 3:1, He says He’ll send His messenger and the Lord will come to His temple. In Malachi 3:4, He promises their offerings will again be pleasant.

Then in Malachi 3:5, He promises judgment on wickedness, while in Malachi 3:6 He says, “I am the Lord, I change not; therefore ye sons of Jacob are not consumed.”

They were not destroyed like Sodom because God promised He wouldn’t wipe them out.

Psalm 105 teaches the same pattern.

Israel fails, God punishes them according to the law, then blesses them again because of His covenant with Abraham, Isaac, and Jacob. Psalm 105:6 calls Israel “His chosen.” God remembered His covenant forever in Psalm 105:8. He made it with Abraham, confirmed it to Isaac, and confirmed it again to Jacob, as Psalm 105:9–10 states. He promised them the land of Canaan (Psalm 105:11). Thats the word of promise.

Psalm 105 also shows how God protected Israel when they were few, reproved kings for their sake, and gave them a privileged position—law, prophets, kings, fathers, and the oracles of God. So when they rejected Him, He was right to say they would not receive the promise. He keeps His covenant, but He doesn’t give it to unbelief. Psalm 105:42 says He remembered His holy promise and brought His people out with joy.

So when Paul says, “Jacob have I loved,” in Romans 9:13, he’s pointing to God’s covenant love for the nation that came from Jacob. God loved Israel because He promised their fathers He would. He protected them, provided for them, and walked with them through the wilderness.

Hosea shows the same truth.

God said He hated Israel’s wickedness in Hosea 9:15, yet later said He would “love them freely” and bring them back. He punished them for breaking the covenant, then promised to woo them and restore them.

The phrase “Esau have I hated” refers to Edom, the nation that came from Esau, and was judged for its wickedness. God hates wickedness, and Scripture shows He hates what destroys what He loves. Proverbs 6 lists things God hates. Psalm 10:3 says He abhors the proud. Hosea 9 shows He hated Ephraim’s idolatry.

This is the difference between Israel and Gentile nations like Edom. When God hates a Gentile nation, they have no future promise. Israel does. So God always returns to them in love.

So Romans 9:13 is not about God eternally damning Esau the man. It’s about God’s covenant dealings with nations, His faithfulness to His promises, and His right to judge unbelief.

Scripture shows God blessed Esau personally. Deuteronomy 2 explains this. As Israel travelled toward the promised land, God told them they would pass through the land of Esau’s children, the Edomites.

In Deuteronomy 2:5 God said to them,

Meddle not with them; for I will not give you of their land, no, not so much as a foot breadth; because I have given mount Seir unto Esau for a possession.

God gave Esau’s descendants land, protected them, and even commanded Israel to buy food and water from them. Deuteronomy 23:7 even says,

“Thou shalt not abhor an Edomite, for he is thy brother.”

So “Esau have I hated” can’t refer to Esau the man. Malachi 1 explains it. God did not decree Esau to damnation before birth; He judged the nation that came from him, Edom, centuries later.

Why did God destroy Edom?

The prophets explain. Obadiah—the smallest book in the Old Testament—is written to the Edomites.

It says God will destroy them because they attacked Israel when Israel was weak. Amos 1:9–11 says Tyrus, meaning Tyre, the great city of the Phoenicians, handed Israel’s captives over to Edom, and Edom pursued Israel “with the sword,” kept wrath forever, and showed no pity. Because of this cruelty, God said He would burn Teman and Bozrah, major Edomite cities. Their ruins still exist today.

Meanwhile, Israel was also judged—Assyria and Babylon destroyed them—but God brought them back because of His promise. Malachi says, “I have loved you,” meaning the nation, not Jacob the man. God restored them because He “changes not” and remembered His covenant with Abraham, Isaac, and Jacob.

So when Paul says, “Jacob have I loved, but Esau have I hated,” he’s pointing to God’s covenant dealings with nations, not individuals. God loved Israel because He promised their fathers. God hated Edom because of their violence and betrayal. None of this is based on flesh or works. God fulfils His word by promise, and He chooses the line through which His purpose will stand.

Romans 9 uses these Old Testament examples to show that God’s word is effective and true. He fulfils His promises through whom He chooses, and ultimately through Christ, the One to whom all promises point.

In the next episode, we see God’s righteous will in Romans 9:14-18 and until then, may God give the assurance that He will do what He says He will do.