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.[3]
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]
Verses 1-2
1 I am speaking the truth in Christ - I am not lying; my conscience bears me witness in the Holy Spirit - 2 that I have great sorrow and unceasing anguish in my heart.[7]
Craig Hill likens the transition from exultation at the end of Romans 8 - from [neither] height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord[8] to great sorrow and unceasing anguish at the beginning of chapter 9 - to "walking off a precipice ... [into] the shadowy depths".[9]
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,[11] associates Paul's willingness to be "cursed and cut off from Christ" for the sake of his brethren[12] 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") [13] 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!".[14]
God's consistency evident in the election of true Israel (verses 6–29)
In asserting "the faithfulness of God", Paul first "clear[s] the way", by defining the true limits of God's promise. "It was not really to all Israel that the promise was given, but only to a particular section of Israel", namely those who were descended from Abraham through Isaac.[15]
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."
What shall we say then? Is there unrighteousness with God? Certainly not! 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." So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to the Pharaoh, "For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth." Therefore He has mercy on whom He wills, and whom He wills He hardens.
You will say to me then, "Why does He still find fault? For who has resisted His will?" But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, "Why have you made me like this?" Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?
What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?
In the passage that continues until Romans 10:21,[26] 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.[27]
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.
