Exegetical and Hermeneutical Commentary of Romans 9:12
It was said unto her, The elder shall serve the younger.
12. The elder, &c.] Verbatim as LXX. of Gen 25:23 Of both Hebrew and Greek the literal rendering is The greater shall he bondsman to the less.
shall serve ] In the personal history of Esau and Jacob this was not literally fulfilled; but it was so in spirit, in the subjection of Esau’s interests and privileges to those of Jacob. In the history of their descendants it was repeatedly fulfilled to the letter; and prophecy (as in other cases, e.g. that of Abraham,) regarded the ancestor and his descendants as solidaire.
Fuente: The Cambridge Bible for Schools and Colleges
It was said unto her – By Yahweh; see Gen 25:23.
The elder – The oldest son, which was Esau. By the law of primogeniture among the Hebrews, he would have been entitled to special honors and privileges. But it was said that in his case this custom should be reversed, and that he should take the rank of the younger.
Should serve – Shall be subject to; shall not have the authority and priority, but should be inferior to. The passage in Genesis Gen 25:23 shows that this had reference particularly to the posterity of Esau, and not to him as an individual. The sense is, that the descendants of Esau, who were Edomites, should be inferior to, and subject to the descendants of Jacob. Jacob was to have the priority; the promised land; the promises; and the honor of being regarded as the chosen of God. There was reference here, therefore, to the whole train of temporal and spiritual blessings which were to be connected with the two races of people. If it be asked how this bears on the argument of the apostle, we may reply,
(1) That it settles the principle that God might make a distinction among people, in the same nation, and the same family, without reference to their works or character.
(2) That he might confer his blessings on such as he pleased.
(3) If this is done in regard to nations, it may be in regard to individuals. The principle is the same, and the justice the same. If it be supposed to be unjust in God to make such a distinction in regard to individuals, it is surely not less so to make a distinction in nations. The fact that numbers are thus favored, does not make it the more proper, or remove any difficulty.
(4) If this distinction may be made in regard to temporal things, why not in regard to spiritual things? The principle must still be the same. If unjust in one case, it would be in the other. The fact that it is done in one case proves also that it will be in the other; for the same great principle will run through all the dealings of the divine government. And as people do not and cannot complain that God makes a distinction among them in regard to talents, health, beauty, prosperity, and rank, neither can they complain if he acts also as a sovereign in the distribution of his spiritual favors. They, therefore, who regard this as referring only to temporal and national privileges, gain no relief in respect to the real difficulty in the case, for the unanswerable question would still be asked, why has not God made all people equal in everything? Why has he made any distinction among people? The only reply to all such inquiries is, Even so, Father, for so it seemeth good in thy sight; Mat 11:26.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. The elder shall serve the younger] These words, with those of Malachi, Jacob have I loved, and Esau have I hated, are cited by the apostle to prove, according to their typical signification, that the purpose of God, according to election, does and will stand, not of works, but of him that calleth; that is, that the purpose of God, which is the ground of that election which he makes among men, unto the honour of being Abraham’s seed, might appear to remain unchangeable in him; and to be even the same which he had declared unto Abraham. That these words are used in a national and not in a personal sense, is evident from this: that, taken in the latter sense they are not true, for Jacob never did exercise any power over Esau, nor was Esau ever subject to him. Jacob, on the contrary, was rather subject to Esau, and was sorely afraid of him; and, first, by his messengers, and afterwards personally, acknowledged his brother to be his lord, and himself to be his servant; see Ge 32:4; Ge 33:8, Ge 33:13. And hence it appears that neither Esau nor Jacob, nor even their posterities, are brought here by the apostle as instances of any personal reprobation from eternity: for, it is very certain that very many, if not the far greatest part, of Jacob’s posterity were wicked, and rejected by God; and it is not less certain that some of Esau’s posterity were partakers of the faith of their father Abraham.
From these premises the true sense of the words immediately following, Jacob have I loved, and Esau have I hated, Mal 1:2, Mal 1:3, fully appears; that is, that what he had already cited from Moses concerning the two nations, styled by the names of their respective heads, Jacob and Esau, was but the same in substance with what was spoken many years after by the Prophet Malachi. The unthankful Jews had, in Malachi’s time, either in words or in their heart, expostulated with God, and demanded of him wherein he had loved them? I have loved you, saith the Lord: yet ye say, Wherein hast thou loved us? Mal 1:2-5. To this the Lord answers: Was not Esau Jacob’s brother? Yet I loved Jacob and hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.
1. It incontestably appears from these passages that the prophet does not speak at all of the person of Jacob or Esau, but of their respective posterities. For it was not Esau in person that said, We are impoverished; neither were his mountains nor heritage laid waste. Now, if the prophet speaks neither of the person of the one nor of the person of the other, but of their posterity only, then it is evident that the apostle speaks of them in the same way.
2. If neither the prophet nor the apostle speaks of the persons of Jacob or Esau, but of their posterity, then it is evident that neither the love of God to Jacob, nor the hatred of God to Esau, were such, according to which the eternal states of men, either in happiness or misery, are to be determined; nor is there here any Scriptural or rational ground for the decree of unconditional personal election and reprobation, which, comparatively, modern times have endeavoured to build on these scriptures. For,
1. It is here proved that Esau is not mentioned under any personal consideration, but only as the head of his posterity.
2. The testimony of Scripture amply proves that all Esau’s posterity were not, even in this sense, reprobated; nor all Jacob’s posterity elected.
3. Neither does that service, or subjugation to Jacob, which the Divine oracle imposed on Esau, import any such reprobation as some contend for; as the servant may be elected, while the master himself is in a state of reprobation.
4. Were it even granted that servitude did import such a reprobation, yet it is certain that Esau, in person, never did serve Jacob.
5. Nor does the hatred of God against Esau import any such reprobation of the person of Esau, because it is demonstrable that it related, not to Esau personally, but to his posterity.
6. The scope of the apostle’s reasoning is to show that God is the sovereign of his own ways, has a right to dispense his blessings as he chooses, and to give salvation to mankind, not in the ways of their devising, but in that way that is most suitable to his infinite wisdom and goodness.
Therefore,
(1) He chose the Jewish people from all others, and revealed himself to them. Thus they were the elect, and all the nations of mankind reprobate.
(2) When the fulness of the time came he revealed himself also to the Gentiles, who gladly received the Gospel: and the Jews rejecting it, were cast off. Thus the elect became reprobate, and the reprobate, elect.
(3) He published to all mankind that the pardon of sin could and should be obtained ONLY by faith in his Son Jesus, and not by any obedience to any law. And the Jews, the descendants of Jacob, who rejected this way of salvation, became precisely like the Edomites, the descendants of Esau; they builded, but God pulled down; their mountains and heritage are NOW laid waste for the dragons of the wilderness; and they properly may now be called the border of wickedness, a people against whom the Lord hath indignation for ever: they have rejected the Lord that bought them, and so have brought upon themselves swift destruction.
7. That no personal, absolute, eternal reprobation of Esau can have been intended, we learn from this; that he was most amply reconciled to his brother, who had so deeply wronged and offended him, by depriving him of his birthright and his blessing: and his having forgiven his brother his trespasses, was no mean proof that God had forgiven him. See our Lord’s words, Mt 6:14. Therefore there can be assigned no competent ground of his damnation, much less of his personal reprobation from all eternity.
8. And were such a personal reprobation intended, is it not shocking to suppose that the God of endless mercy, in whose sight his pious parents had found favour, should inform them, even before their child was born, that he had absolutely consigned him, by an irrevocable decree to eternal damnation? A message of such horrid import coming immediately from the mouth of God, to a tender, weak, and delicate woman, whose hour of travail with two children was just at hand, could not have failed to produce abortion, and destroy her life. But the parents perfectly understood their God, and saw no decree of reprobation in his message; two manner of nations are in thy womb-and the elder shall serve the younger.
9. There is no reason, worthy the most wise and gracious God, why he should make known to the world such a thing concerning Esau, who was yet unborn, that he had reprobated him from all eternity. Such a revelation could be of no spiritual advantage or edification to mankind, but rather of a malignant influence, as directly occasioning men to judge hardly of their Maker, and to conceive of him as no faithful Creator; as having no care, no love, no bowels of compassion towards the workmanship of his own hands. See Goodwin’s Exposition: and see my notes on Gen. 27.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This verse is to be read with Rom 9:10,11 being a parenthesis. Then when she resorted to the Lord for counsel, about the struggling of the children in her womb, it was told her, or revealed to her of God, that
the elder should serve the younger: of the sense of which words, sea annotations on Gen 25:23, where they are recorded.
Fuente: English Annotations on the Holy Bible by Matthew Poole
It was said unto her,…. To Rebecca, Ge 25:23,
the elder shall serve the younger, or “the greater shall serve the lesser”, an Hebrew way of speaking; so Japheth is called , “the great”, or, as we render it, “the elder”, Ge 10:21; and the evil imagination is said i to be , “greater”, that is, elder than the good, thirteen years; [See comments on Lu 22:26]; The sense is, Esau shall be a servant to Jacob; which is to be understood, not of temporal servitude; for in this sense he never was a servant to him; so far from it, that as soon as Jacob had got the birthright and blessing, he was obliged to flee from the face and fury of Esau; and upon his return after many years, he sent messengers to Esau in a very submissive manner, charging them after this manner, “thus shall ye shall say to my lord Esau, thy servant Jacob saith thus”, c. Ge 32:4, and when he found that his brother was coming to meet him, which threw him into a panic fear, lest he should “smite [him], and the mother with the children”, Ge 32:11, he prepares presents for him and when he came to him, bowed himself seven times, and his wives and children bowed likewise; and the language in which he addressed his brother Esau, all the while they were together, was that of “my lord”: now if this oracle was to be understood of outward temporal servitude, it is strange it should have no appearance, nor any shadow of an accomplishment in the persons of Jacob and Esau, supposing it was to have one in their posterity; and indeed the completion of it, in this sense, is not very evident in their offspring. It is certain, there was a long train of dukes and kings in Esau’s family, before there was any king in Israel; the posterity of Esau were in lordly grandeur and splendour, when the children of Israel were grievously oppressed with hard bondage in Egypt. The single instance usually referred to, when the Edomites became tributaries to David, was near a thousand years after the giving out of this oracle; and this show of servitude did not last long, for in Joram’s time they revolted, and so continued; and it is evident, that at the time of the Babylonish captivity, the children of Edom were prosperous and triumphant, and said concerning Jerusalem, “Raze it, raze it, even to the foundation thereof”, Ps 137:7: this servitude therefore is to be understood in a spiritual sense, of Esau’s exclusion from the favour of God, and blessings of grace, signified by his being rejected from inheriting the blessing, which was given to Jacob; and it appeared that he was not a son, but a servant, by his departure, and pitching his dwelling elsewhere; which showed he had no interest in spiritual adoption, no right to the covenant of grace, nor was he an heir of heaven, all which were peculiar to Jacob: Esau was a servant of sin, under the dominion of it, and in bondage to it; whilst Jacob was the Lord’s freeman, and, as a prince, had power with God and with men, and prevailed: Esau was serviceable to Jacob, both in things temporal and spiritual; as reprobates are to the elect, for all things are for their sakes, and work together for their good; Jacob’s being obliged to flee from his brother, was for his good; by this means he got him a suitable wife, and large substance: his brother’s meeting him on his return, which gave him so much pain and uneasiness, issued in his spiritual good; this sent him to the throne of grace, to humble himself before God, acknowledge his mercies, and his dependence on him, to implore his help, and plead his promises; and thus the oracle was verified in the persons of Jacob and Esau.
i Midrash Kohelet, fol. 80. 1.
Fuente: John Gill’s Exposition of the Entire Bible
But of him that calleth (‘ ). Present active articular participle of in the ablative case after . The source of the selection is God himself. Paul quotes Ge 25:33 (LXX).
Fuente: Robertson’s Word Pictures in the New Testament
Elder – younger [ – ] . Lit., greater – smaller. Compare Gen 27:1, here the Hebrew is : “Esau his great son;” Sept., presbuteron elder. Gen 29:16, Sept., “The name of the greater was Leah, and the name of the younger [ ] Rachel.” See a similar use in Aeschylus, “Agamemnon,” 349, “Neither old [] nor young [] could escape the great net of slavery.” While in these cases “greater” and “smaller” are evidently used as older and younger, yet the radical meaning is greater and less, and the reference is not to age, but to their relative position in the theocratic plan. Meizwn greater, occurs in forty – four passages in the New Testament, and in no case with the meaning elder. Compare Gen 25:23 be stronger; Sept., uJperexei; shall surpass. The reference, if to the persons of Jacob and Esau, is to them as representatives of the two nations. See Gen 25:23.
Historically the Edomites, represented by Esau, were for a time the greater, and surpassed the Israelites in national and military development. Moses sent envoys to the king of Edom from Kadesh, asking permission to pass through his country, which was refused, and the Edomite army came out against Israel (Num 20:14 – 21). Later they were “vexed” by Saul (1Sa 14:47), and were conquered and made tributary by David (2Sa 8:14). Their strength was shown in their subsequent attempts to recover independence (2Ki 8:20, 21; 2Ki 14:7; 2Ch 28:17). Their final subjugation was effected by John Hyrcanus, who incorporated them into the Jewish nation and compelled them to be circumcised.
Fuente: Vincent’s Word Studies in the New Testament
1) “Not of works, but of him that calleth,” (ouk eks ergon ail ek tou kalountos) “Not out of works, but from the source or origin of the one calling,” from God; The promises of God were based on the purposes of God, and neither was based on man’s response to constitute their truth or trustworthiness. See Rom 3:3-4; Eph 2:8-9; Tit 3:5.
2) “It was said unto her,” (errethe aute) “It was told emphatically to her, clearly to her”; regarding God’s purpose and calling of Isaac’s natural seed of Abraham’s line and God’s promise to them, Gen 25:22-23. God responded to Rebecca’s inquiry of him regarding her barrenness and his promises to her husband’s family-line and hope of the Redeemer as other barren Mothers did, Gen 30:1-2; Jdg 13:1-24; 1Sa 1:6; 1Sa 1:9-20; Luk 1:7; Luk 1:36.
3) “The elder shall serve the younger,” (hoti ho meizon douleusei to elassoni) “That the greater (elder) shall serve the lesser (younger);” Esau was the elder of the two sons and he and his posterity, the Edomites, God foretold, based on his foreknowledge, should be servants to the younger, to Jacob and his direct offspring. The “two nations” and “two manner of people” in Rebecca’s womb at the time of God’s revelation to her lead logically to this conclusion, Gen 25:23. This did not prefix personal or national salvation on individual offspring of either Esau or Jacob, but certified that God is al I knowing and sovereign in His exercise of choice of individuals and nations that he may use to effect his purpose in his universe, Rom 10:9-13. See also Rom 11:5; Rom 11:7; Rom 11:28. He elected national Israel to some special physical labors and blessings.
Fuente: Garner-Howes Baptist Commentary
12. The elder shall serve the younger See how the Lord makes a difference between the sons of Isaac, while they were as yet in their mother’s womb; for this was the heavenly answer, by which it appeared that God designed to show to the younger peculiar favor, which he denied to the elder. Though this indeed had reference to the right of primogeniture, yet in this, as the symbol of something greater, was manifested the will of God: and that this was the case we may easily perceive, when we consider what little benefit, according to the flesh, Jacob derived from his primogeniture. For he was, on its account, exposed to great danger; and to avoid this danger, he was obliged to quit his home and his country, and was unkindly treated in his exile: when he returned, he tremblingly, and in doubt of his life, prostrated himself at the feet of his brother, humbly asked forgiveness for his offence, and lived through the indulgence shown to him. Where was his dominion over his brother, from whom he was constrained to seek by entreaty his life? There was then something greater than the primogeniture promised in the answer given by the Lord.
Fuente: Calvin’s Complete Commentary
(12) The elder shall serve the younger.The margin gives as an alternative rendering, the greater shall serve the lesser. The quotation is taken from the LXX., in which there is the same ambiguity.
This ambiguity also appears to exist in the Hebrew, where it is a disputed question whether the words refer to age or to the comparative strength of the two peoples. In either case, it is the nations that should spring from Esau and Jacob that are meant.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. Said unto her (Gen 25:23.) Disquieted by the commotion of her unborn twins, Rebecca makes inquiry of Jehovah as to the reason, who replies: “Two nations are in thy womb, and two manners of people; and the one people shall be stronger than the other people, and the elder shall serve the younger.” By these impressive words the two entire races are figured as being embodied in the little persons of the unborn infants: Edomites in Esau, Israelites in Jacob.
The elder younger Reversing the law of primogeniture, by which the younger was the inferior.
Shall Will; the simple future tense. The sentence is a prediction, not a decree. (Note on Act 28:26.) It was fulfilled, not in the persons of the twin brothers, but in their descendants, the Edomites being finally destroyed.
Fuente: Whedon’s Commentary on the Old and New Testaments
12 It was said unto her, The elder shall serve the younger.
Ver. 12. Shall serve ] Servitude came in with a curse, and figureth reprobation, Gen 9:25 ; Joh 8:34-35 Gal 4:30 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
unto = to.
elder = greater.
serve. Greek. douleuo. App-190.
younger = less. See Gen 25:23.
Fuente: Companion Bible Notes, Appendices and Graphics
Rom 9:12. , to her) It was often foretold to mothers before conception or birth, what would happen to their sons.- -) Gen 25:23, LXX., -.- ) the elder, who, it might be reasonably thought, should command, as the younger should obey.-, shall serve) and yet not so for ever, Gen 27:40.
Fuente: Gnomon of the New Testament
Rom 9:12
Rom 9:12
it was said unto her, The elder shall serve the younger.-[There is no account of Esaus ever having personally served Jacob. The reference, then, must be to their respective posterities, and with this agree the facts of history. It is said of David that he put garrisons throughout Edom, and that all the Edomites became servants of David. (1Ch 18:13). Under Joram they revolted (2Ki 8:20), but were defeated by Amaziah (2Ki 14:7), and Elath was taken from them by Azariah (2Ki 14:22). Indeed, the Edomites were long subject to the kings of Israel, the latter often slaying them in great numbers. They seem to have taken special delight in cultivating Esaus hatred of Jacob, and they never let pass an opportunity to display it. From the destruction of Jerusalem by Titus, the Edomites, as a separate people, disappear from the pages of history.]
Fuente: Old and New Testaments Restoration Commentary
The elder: or, The greater, Gen 25:22, Gen 25:23, 2Sa 8:14, 1Ki 22:47
younger: or, lesser
Reciprocal: Gen 27:23 – he blessed Gen 27:29 – be lord
Fuente: The Treasury of Scripture Knowledge
:12
Romans 9:12. Elder and younger are changed to “greater” and “lesser” in the margin. That is proper, for while Esau was elder in the order of their births and thus of greater age, yet God decreed that he and his descendants should give place to Jacob in His plans.
Fuente: Combined Bible Commentary
Rom 9:12. It was said unto her. Gen 25:23; here cited, quite closely, from the Septuagint
The elder shall serve the younger; lit., the greater shall serve the less. As spoken to Rebecca, this language referred not only to the twin children, but to the nations springing from them respectively (Gen 25:23 : two nations are in thy womb). Hence it seems best to accept here both the national and personal reference. The former is required by the citation from Malachi (see Rom 9:13), but the latter is necessary to give point to the argument of the Apostle. As respects the nations, the prophecy was fulfilled in the days of David, who conquered the Edomites (2Sa 8:14), but how unlikely that Paul would, in this connection, separate the nations from their respective ancestors, especially when the prophecy became a fact in the history of the two brothers themselves; comp. Gen 27:29; Gen 27:37; Gen 27:40. Eternal results in the case of these persons are not involved in the original prophecy; and doubtless theocratic privileges and promises are more prominently in the mind of the Apostle in both these historical cases.
Fuente: A Popular Commentary on the New Testament
Vv. 12. The oracle quoted is taken from Gen 25:23. The question whether it refers to the two brothers personally, or to the two peoples who shall spring from them, is settled by the words preceding: Two nations are in thy womb, and two manner of people shall issue from thee. Hence it follows that the oracle speaks neither of the two peoples separately from their fathers, nor of the two fathers separately from their descendants. Possibly Genesis gives greater weight to the idea of the two peoples, whereas Paul (Rom 9:11) thinks chiefly of the two fathers. It matters little; for a profound solidarity, at once physical and moral, connects the character of the race with that of the father.
The theocratic inferiority of Esau resulted historically from his profane spirit, which showed itself in the sale of his birthright; it was sealed by the blessing of Jacob. As to the people who sprang from Esau, this same inferiority appeared, first, in the fact that their dwelling-place was assigned outside the promised land properly so called, then in their submission to Israel under David, and finally, after several alternations of subjection and independence, in their final incorporation with the Jewish state under John Hyrcanus, and their obliteration from the number of the nations.
The translation of the words and by elder and younger, is rejected by Meyer as opposed to the natural meaning of the two terms. But it is quite impossible to give a different meaning than elder to the word in the passage Gen 29:16, where it is contrasted with the term , the younger. Even in Hebrew the meaning of the narrative is not certainly that Leah was physically greater than her younger sister. And in our passage how can Meyer hold that the term greater signifies that Esau was the stronger of the twins in their mother’s womb!
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
it was said unto her, The elder shall serve [“Servitude,” says Trapp, “came in with a curse, and figureth reprobation– Gen 9:25; Joh 8:34-35; Gal 4:30 “] the younger. [I. e., Esau shall serve Jacob. It is evident from these words that Jacob and Esau do not figure personally, but as the heads of elect and non-elect nations, for personally Esau never served Jacob. On the contrary, he lived the life of a prince or petty king, while Jacob was a hireling, and Jacob feared Esau as the man of power. But the nation sprung of the elder son did serve the nation descended from the younger. “History,” says Alford, “records several subjugations of Edom by the kings of Judah; first by David (2Sa 8:14)–under Joram they rebelled (2Ki 8:20), but were defeated by Amaziah (2Ki 14:7), and Elath taken from them by Uzziah (2Ki 14:22); under Ahaz they were again free, and troubled Judah (2Ch 28:16-17; comp. 2Ki 16:6-7)–and continued free as prophesied in Gen 27:40; till the time of John Hyrcanus, who (Jos. Ant. 13:9, 1) reduced them finally, so that thenceforward they were incorporated among the Jews.”]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
12. It was said to her that the elder shall serve the younger. While this primarily means the election of Isaac to the progenitorship, and the reprobation of Esau to the same, it has here a potent symbolic meaning which is not to be overlooked, i. e., that the old Adamic nature in us is to serve the new creature imparted by the Holy Ghost in regeneration. The word serve means a slave, involving the perfect submission of the old man.
Fuente: William Godbey’s Commentary on the New Testament
Verse 12
The elder; Esau.–Shall serve; be subject to.
Fuente: Abbott’s Illustrated New Testament
9:12 {9} It was said unto her, The elder shall serve the younger.
(9) He proves the casting away of Esau in that he was made servant to his brother: and proves the choosing of Jacob in that he was made lord of his brother, although his brother was the first begotten. And in order that no man might take what God had said, and refer it to external things, the apostle shows out of Malachi, who is a good interpreter of Moses, that the servitude of Esau was joined with the hatred of God, and the lordship of Jacob with the love of God.