Romans 9:11
Verse (Click for Chapter)
New International Version
Yet, before the twins were born or had done anything good or bad--in order that God's purpose in election might stand:

New Living Translation
But before they were born, before they had done anything good or bad, she received a message from God. (This message shows that God chooses people according to his own purposes;

English Standard Version
though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—

Berean Study Bible
Yet before the twins were born or had done anything good or bad, in order that God's plan of election might stand,

Berean Literal Bible
for they not yet having been born nor having done anything good or evil, so that the purpose of God according to election might stand,

New American Standard Bible
for though the twins were not yet born and had not done anything good or bad, so that God's purpose according to His choice would stand, not because of works but because of Him who calls,

King James Bible
(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;)

Holman Christian Standard Bible
For though her sons had not been born yet or done anything good or bad, so that God's purpose according to election might stand--

International Standard Version
Yet before their children had been born or had done anything good or bad (so that God's plan of election might continue to operate

NET Bible
even before they were born or had done anything good or bad (so that God's purpose in election would stand, not by works but by his calling)--

New Heart English Bible
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,

Aramaic Bible in Plain English
Before her children were to be born or would do good or evil, the choice of God was revealed beforehand that this would stand not by works, but by him who called.

GOD'S WORD® Translation
Before the children had been born or had done anything good or bad, Rebekah was told that the older child would serve the younger one. This was said to Rebekah so that God's plan would remain a matter of his choice,

New American Standard 1977
for though the twins were not yet born, and had not done anything good or bad, in order that God’s purpose according to His choice might stand, not because of works, but because of Him who calls,

Jubilee Bible 2000
(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 calls),

King James 2000 Bible
(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 calls;)

American King James Version
(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 calls;)

American Standard Version
for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,

Douay-Rheims Bible
For when the children were not yet born, nor had done any good or evil (that the purpose of God, according to election, might stand,)

Darby Bible Translation
[the children] indeed being not yet born, or having done anything good or worthless (that the purpose of God according to election might abide, not of works, but of him that calls),

English Revised Version
for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth,

Webster's Bible Translation
(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)

Weymouth New Testament
and even then, though they were not then born and had not done anything either good or evil, yet in order that God's electing purpose might not be frustrated, based, as it was, not on their actions but on the will of Him who called them, she was told,

World English Bible
For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls,

Young's Literal Translation
(for they being not yet born, neither having done anything good or evil, that the purpose of God, according to choice, might remain; not of works, but of Him who is calling,) it was said to her --
Study Bible
God's Sovereign Choice
10Not only that, but Rebecca’s children were conceived by one man, our father Isaac. 11Yet before the twins were born or had done anything good or bad, in order that God’s plan of election might stand, 12not by works but by Him who calls, she was told, “The older will serve the younger.”…
Cross References
Romans 4:17
As it is written: "I have made you a father of many nations." He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.

Romans 8:28
And we know that God works all things together for the good of those who love Him, who are called according to His purpose.

Ephesians 1:11
In Him we were also chosen as God's own, having been predestined according to the plan of Him who works out everything by the counsel of His will,
Treasury of Scripture

(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 calls;)

the children.

Romans 4:17 (As it is written, I have made you a father of many nations,) before …

Psalm 51:5 Behold, I was shaped in iniquity; and in sin did my mother conceive me.

Ephesians 2:3 Among whom also we all had our conversation in times past in the …

that the.

Romans 8:28-30 And we know that all things work together for good to them that love …

Isaiah 14:24,26,27 The LORD of hosts has sworn, saying, Surely as I have thought, so …

Isaiah 23:9 The LORD of hosts has purposed it, to stain the pride of all glory, …

Isaiah 46:10,11 Declaring the end from the beginning, and from ancient times the …

Jeremiah 51:29 And the land shall tremble and sorrow: for every purpose of the LORD …

Ephesians 1:9-11 Having made known to us the mystery of his will, according to his …

Ephesians 3:11 According to the eternal purpose which he purposed in Christ Jesus our Lord:

2 Timothy 1:9 Who has saved us, and called us with an holy calling, not according …

according.

Romans 11:5,7 Even so then at this present time also there is a remnant according …

Ephesians 1:4,5 According as he has chosen us in him before the foundation of the …

1 Thessalonians 1:4 Knowing, brothers beloved, your election of God.

2 Peter 1:10 Why the rather, brothers, give diligence to make your calling and …

not of works.

Romans 11:6 And if by grace, then is it no more of works: otherwise grace is …

Ephesians 2:9 Not of works, lest any man should boast.

Titus 3:5 Not by works of righteousness which we have done, but according to …

but of.

Romans 8:28 And we know that all things work together for good to them that love …

1 Thessalonians 2:12 That you would walk worthy of God, who has called you to his kingdom and glory.

2 Thessalonians 2:13,14 But we are bound to give thanks always to God for you, brothers beloved …

1 Peter 5:10 But the God of all grace, who has called us to his eternal glory …

Revelation 17:14 These shall make war with the Lamb, and the Lamb shall overcome them: …

Verses 11-13. - For the children being not yet born, neither having done any good or evil, that the purpose of God according to election (i.e. the principle of his electing to privileges of his own good will and purpose, and not on the ground of any fancied human claims) might stand (μένῃ, i.e. should remain in force, ever applicable), not of works, but of him that calleth; it was said unto her, The elder shall serve the younger (Genesis 25:23). As it is written, Jacob I loved, but Esau I hated (Malachi 1:2, 3). It is here to be carefully observed that, though Jacob and Esau were individuals, yet it is not as such, but as the progenitors and representatives of races, that they are here spoken cf. So it was, too, in both the passages quoted from the Old Testament. In Genesis 25:23 the words are, "Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger." In Malachi 1:2 the prophet's entire drift is to set forth the Divine favour shown, from the first and still, to the race of Israel as compared with the race of Edom. Hence, as well as from the purport of the chapter as announced at its beginning, it is evident that the subject of individual predestination does not really come in, as it did in ch. 8, but only that of nations or races of men to a position of privilege as inheritors of promises. It will be seen, also, as we go on, that the introduction in illustration of the case of the individual Pharaoh does not really affect the drift of the chapter as above explained. The strong expression, "Esau I hated" (applicable, as shown above, not to the individual Esau, but to the race of Edom) is capable of being explained as meaning, "I excluded him from the love I showed to Israel." The evidence of such alleged hatred the prophet expresses thus: "and laid his mountains and his heritage waste for the dragons of the wilderness;" whereas Israel, it is implied, had been protected from such desolation. As to the necessary force of the word in the Hebrew (שכא), we may compare Genesis 29:30, 31, where in ver. 30 it is said that Jacob loved Rachel more than Leah, and in ver. 31, as meaning the same thing, that Leah was hated; and Deuteronomy 21:15, "If a man have two wives, one beloved and another hated." In both these passages the same verb is used as in Malachi, and need not, in either case, mean more than disregarding one in comparison with another who is loved. For the use, in the New Testament, of the Greek word μισεῖν in a sense for the expression of which our English "to hate," in its usual acceptation, is evidently too strong, cf. Luke 14:26 (to be compared with Matthew 10:37) and John 12:25; so also, though not so distinctly, Matthew 6:24 and Luke 16:13. It is, moreover, not improbable that the Prophet Malachi, in his patriotic ardour, had in his mind the idea of wrath against the race of Edom on the part of the LORD, as "the people," as he afterwards says, "against whom the LORD hath indignation for ever." But even so, the glowing language of prophets need not be taken as dogmatic assertion; and certainly not as binding us to believe that any race of men is, in the literal sense of the expression, hated of Cod. Such a view is in evident contradiction to the general teaching of Scripture, and notably so to that of St. Paul, who has so emphatically declared that God "made of one blood all nations of men," and is One to all. For the children being not yet born, So says (h) the Chaldee paraphrast,

"the prophet said unto them, was it not said of Jacob, , "when he was not yet born", that he should be greater than his brother?''

the Syriac version supplies, "his children", that is, Isaac's; and the Arabic version, "his two children". This shows, that the apostle designs not the posterity, but the very persons of Jacob and Esau; since as he speaks of their conception in the verse preceding, so of their birth in this: and though in the words of God to Rebecca, and which are urged in favour of the other sense, it is said, "two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people", Genesis 25:23; yet this primarily respects the persons of Jacob and Esau, as the roots of their respective offspring; and only secondarily their posterity, as branches that should sprout from them; it properly regards their persons, and only in an improper, figurative, and metonymical sense, their seed; for in no other sense could two nations, or two manner of people be in Rebecca's womb, than as there were two persons there, who would be the authors of two nations and people; and whatever may be said for their respective posterity, taking their rise from one common father Isaac, or for their being chosen or rejected as nations, before they were in being as such, yet it cannot be said with any propriety, that "Rebecca conceived" their several offspring "by one, even by our father Isaac", Romans 9:10, which sense well agrees with the scope of the apostle, which is to prove, that all were not Israel which were of Israel, and that all Abraham's natural seed were not the children of God; which he could not better exemplify, than in the persons of Jacob and Esau; for to have instanced in the posterity of Esau, would have been foreign to his purpose, and not accord with the continuation of his discourse in the following verses, which entirely proceeds upon the subject of personal election and rejection, and with the scriptural account of the personal characters of Jacob and Esau; and from hence, as from many other passages, it may be concluded, that predestination, whether to life or death, is a personal thing, concerns particular persons, and not nations, or collective bodies of men:

neither having done any good or evil; Jacob and Esau were under all considerations upon an equal foot, were just in the same situation and condition, when the one was loved and the other hated; or in other words, when the one was chosen, and the other rejected; they were neither of them as yet born, and had they been born, their birth and parentage could have been no reason why one was chose and the other not, because in both the same; nor had the one performed a good action, or the other an evil one; so that Jacob was not loved for his good works, nor Esau hated for his evil ones; which confirms the truth of this doctrine, that the objects of predestination, whether to life or death, are alike, are in the same situation and condition: whether they are considered in the corrupt mass, or as fallen, they are all equally such, so that there could not be any reason in them, why some should be chosen and others left; or whether in the pure mass, antecedent to the fall, and without any consideration of it, which is clearly signified in this passage, there could be nothing in the one, which was not in the other, that could be the cause of such a difference made: so that it follows, that works neither good nor evil are the causes moving God to predestinate, whether to life or death; good works are not the cause of election to eternal life, for not only, this act of distinguishing grace, passed before any were done, but also these are fruits, effects, and consequence of it, and so cannot be the causes thereof; God does not proceed in order branches of salvation, as in calling, justification, &c. according to them, and therefore it cannot be thought he should proceed upon this foot in the first step to it; and which is ascribed to his free grace, in opposition to works. Evil works are not the cause of the decree of rejection, for this also being as early as the decree of election, as it must unavoidably be, was before any evil works were done; sin is not the cause of God's decree, but of the thing decreed, eternal death; otherwise all the individuals in the world being equally in sin, must have been rejected: it remains then, that not any works of men, good or bad, are the cause of predestination in either of its branches, but the sovereign will and secret counsel of God: that

the purpose of God according to election might stand: the decree of God, which is entirely free, and depends upon his own will and choice, stands firm and immutable, and is not to be disannulled by earth or hell, for it stands not on the precarious foot of works:

not of works: did it, it would not stand sure, for nothing is more variable and uncertain, than the actions of men:

but of him that calleth: who is the unchangeable Jehovah; it stands upon his invariable will and immutable grace, whose "gifts and calling are without repentance", Romans 11:29.

(h) Targum in Hosea 12.3.9:6-13 The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. The promises and threatenings shall be fulfilled. Grace does not run in the blood; nor are saving benefits always found with outward church privileges. Not only some of Abraham's seed were chosen, and others not, but God therein wrought according to the counsel of his own will. God foresaw both Esau and Jacob as born in sin, by nature children of wrath even as others. If left to themselves they would have continued in sin through life; but for wise and holy reasons, not made known to us, he purposed to change Jacob's heart, and to leave Esau to his perverseness. This instance of Esau and Jacob throws light upon the Divine conduct to the fallen race of man. The whole Scripture shows the difference between the professed Christian and the real believer. Outward privileges are bestowed on many who are not the children of God. There is, however, full encouragement to diligent use of the means of grace which God has appointed.
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Alphabetical: according and anything bad because before born but calls choice done election for God's good had Him His in might not of or order purpose so stand that the though to twins were who works would Yet

NT Letters: Romans 9:11 For being not yet born neither having (Rom. Ro) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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