Cambridge Greek Testament Commentary

Romans 9:13

13. Malachi 1:2, where the words describe the several fates of Israel and Edom, the disappearance of the latter and the desolation of their land being contrasted with the wideness of GOD’S love for Israel. That is to say, history confirms the selection: Israel, with all its faults, served GOD’S purpose; Edom did not.

The object, then, of these references is to show the character and object of the call of GOD—it is a choice of instruments for a definite purpose; and the call has not failed because of the failure of individuals, provided that there are still real instruments of His purpose doing His service (Romans 9:21), and forming a remnant through which His work is carried on (27, Romans 11:5). That S. Paul was combating an actual position—of the irreversible validity of the call of. Israel after the flesh—is shown by S. H. p. 249. But the question arises as to the justice of GOD in this discrimination; and this question is handled in the next section.

καθάπερ γέγραπται. The words of the prophet are quoted to show that the actual course of history bore out the statement made to Rebecca. Jacob and his descendants had proved to be objects of GOD’S love, Esau and his descendants, the Edomites, objects of GOD’S hate. Malachi, as Genesis, refers to the nations.

ἐμίσησα. Only here in N.T., and here as a quotation, is the verb used to describe GOD’S attitude to a man or men; cf. Hebrews 1:9; Revelation 2:6. S. Paul uses the natural language of the Jew, in enforcing an argument based upon Jewish conceptions. It is essentially not Christian language. The truth underlying it is the necessary hatefulness of the character and conduct embodied in the history of Edom.

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Cambridge Greek Testament Commentary

Romans 9:13

Old Testament

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