Romans 9:14
Verse (Click for Chapter)
New International Version
What then shall we say? Is God unjust? Not at all!

New Living Translation
Are we saying, then, that God was unfair? Of course not!

English Standard Version
What shall we say then? Is there injustice on God’s part? By no means!

Berean Study Bible
What then shall we say? Is God unjust? Absolutely not!

Berean Literal Bible
What then shall we say? Is there injustice with God? Never may it be!

New American Standard Bible
What shall we say then? There is no injustice with God, is there? May it never be!

King James Bible
What shall we say then? Is there unrighteousness with God? God forbid.

Christian Standard Bible
What should we say then? Is there injustice with God? Absolutely not!

Contemporary English Version
Are we saying God is unfair? Certainly not!

Good News Translation
Shall we say, then, that God is unjust? Not at all.

Holman Christian Standard Bible
What should we say then? Is there injustice with God? Absolutely not!

International Standard Version
What can we say, then? God is not unrighteous, is he? Of course not!

NET Bible
What shall we say then? Is there injustice with God? Absolutely not!

New Heart English Bible
What should we say then? Is there unrighteousness with God? May it never be.

Aramaic Bible in Plain English
What shall we say, therefore? Is there evil with God? God forbid!

GOD'S WORD® Translation
What can we say-that God is unfair? That's unthinkable!

New American Standard 1977
What shall we say then? There is no injustice with God, is there? May it never be!

Jubilee Bible 2000
What shall we say then? Is there injustice in God? No, in no wise.

King James 2000 Bible
What shall we say then? Is there unrighteousness with God? God forbid.

American King James Version
What shall we say then? Is there unrighteousness with God? God forbid.

American Standard Version
What shall we say then? Is there unrighteousness with God? God forbid.

Douay-Rheims Bible
What shall we say then? Is there injustice with God? God forbid.

Darby Bible Translation
What shall we say then? [Is there] unrighteousness with God? Far be the thought.

English Revised Version
What shall we say then? Is there unrighteousness with God? God forbid.

Webster's Bible Translation
What shall we say then? Is there unrighteousness with God? By no means.

Weymouth New Testament
What then are we to infer? That there is injustice in God?

World English Bible
What shall we say then? Is there unrighteousness with God? May it never be!

Young's Literal Translation
What, then, shall we say? unrighteousness is with God? let it not be!
Study Bible
God's Sovereign Choice
13So it is written: “Jacob I loved, but Esau I hated.” 14What then shall we say? Is God unjust? Absolutely not! 15For He says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”…
Cross References
2 Chronicles 19:7
And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice, partiality, or bribery."

Job 34:10
Therefore listen to me, you men of understanding. Far be it from God to do wrong, and for the Almighty to act unjustly.

Psalm 92:15
to proclaim, "The LORD is upright; He is my rock, and in Him there is no unrighteousness."

Luke 20:16
He will come and kill those tenants, and will give the vineyard to others." And when the people heard this, they said, "May such a thing never happen!"

Romans 2:11
For God does not show favoritism.

Romans 3:5
But if our unrighteousness highlights the righteousness of God, what shall we say? That God is unjust to inflict His wrath on us? I am speaking in human terms.

Romans 9:30
What then will we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith;

Treasury of Scripture

What shall we say then? Is there unrighteousness with God? God forbid.

shall. See on ch.

Romans 3:1,5 What advantage then has the Jew? or what profit is there of circumcision…

Is there unrighteousness.

Romans 2:5 But after your hardness and impenitent heart treasure up to yourself …

Romans 3:5,6 But if our unrighteousness commend the righteousness of God, what …

Genesis 18:25 That be far from you to do after this manner, to slay the righteous …

Deuteronomy 32:4 He is the Rock, his work is perfect: for all his ways are judgment: …

2 Chronicles 19:7 Why now let the fear of the LORD be on you; take heed and do it: …

Job 8:3 Does God pervert judgment? or does the Almighty pervert justice?

Job 34:10-12,18,19 Therefore listen to me you men of understanding: far be it from God, …

Job 35:2 Think you this to be right, that you said, My righteousness is more than God's?

Psalm 92:15 To show that the LORD is upright: he is my rock, and there is no …

Psalm 145:17 The LORD is righteous in all his ways, and holy in all his works.

Jeremiah 12:1 Righteous are you, O LORD, when I plead with you: yet let me talk …

Revelation 15:3,4 And they sing the song of Moses the servant of God, and the song …

Revelation 16:7 And I heard another out of the altar say, Even so, Lord God Almighty, …

(14-18) These verses contain the second part of the vindication. This power of choosing one and refusing another has always been reserved to Himself by God; as is seen by the examples of Moses and Pharaoh.

(14) Is there unrighteousness?--Again, as in Romans 3:5, the Apostle anticipates a possible objection. Does not this apparently arbitrary choice of one and rejection of another imply injustice in Him who exercises it? The thought is not to be entertained.

Verses 14-24. - (b) In the next section injustice on the part of God, in thus electing the objects of his mercy according to the good pleasure of his will, is repudiated. As in Romans 6:1 and Romans 7:7, a false inference from what has been said is introduced by τί οῦν ἐροῦμεν, and indignantly rejected by μὴ γένοιτο, followed by reasons against the inference. Verses 14-16. - What shall we say then? Unrighteousness with God? ("Is there" supplied in the Authorized Version somewhat weakens the force of the expression.) God forbid! For to Moses he saith, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. The argument (thus introduced by γὰρ) requires two understood premisses - that God cannot possibly be unrighteous, and that what he himself said to Moses must be true. These premisses assumed, the apostle reasons thus: "What I have said of God's way of dealing with men does not imply unrighteousness in him; for it agrees with what he said of himself to Moses." The quotation is from Exodus 33:19. Moses had besought the LORD to show him his glory, as a token that he and the people had found grace in his sight (vers. 16, 18). The LORD, in answer to his prayer, makes "all his goodness pass before him," in token that such grace had been found; but declares, in the words quoted, that all such grace accorded was not due to any claim on the part of man, but to his own good pleasure. In the verses that follow (17, 18) it is further shown, by the same kind of argument, that, as God declares himself to accept whom he will, so he also declares himself to reject whom he will; and hence, as his power is absolute, so is his justice unimpeachable, in himself determining the objects of his reprobation no less than the objects of his mercy. This appears from what he is recorded (Exodus 9:16) to have said through Moses to Pharaoh. What shall we say then?.... A form of expression the apostle frequently uses, when he is about to introduce an objection, as is what follows:

is there unrighteousness with God? This is not an objection of his own, but of an adversary, which he takes up and returns an answer to; and which itself greatly serves to settle and confirm the true sense and meaning of the apostle in this place; as that it could not be, that election and rejection of men should proceed according to their merits; or that God chooses some for their good works, and rejects others for their wicked works, because no man could ever pretend to charge God with unrighteousness on this account; nor could it be that God chose and rejected men, upon a foresight of their good and evil works, for this also would not be liable to such an objection; nor that the Jews, having made the law of none effect by their traditions, despised the Gospel, crucified Christ, and persecuted his disciples, are therefore cast off, and the Gentiles, being obedient both in word and deed, are received into favour, for this likewise would not be chargeable with unrighteousness by men; but that two persons, as Jacob and Esau, and the same may be said of all mankind, being upon an equal foot, not being yet born, nor having done either good or evil, an inequality, a difference is made between them, by God himself; the one is chose, the other passed by: now in this is some show, some pretence at least, for such an objection; nor is it any wonder to meet with it from the carnal reason of men; wherefore we may be sure that the latter, and not either of the former, is the true sense of the apostle; since only this, and not either of them, is liable to such an exception: let us attend to the apostle's answer, which is "first" in his usual manner, by way of detestation and abhorrence,

God forbid: God is not unrighteous in his nature; nor in any of his ways and works; nor in this, in choosing some and rejecting others. There is no unrighteousness with God in that part of predestination, commonly called election; for this is neither an act of justice, nor injustice; not of justice, but of grace and mercy; of undue and undeserved grace and mercy, of mere sovereign grace and mercy; and is what God was not obliged to do; wherefore to choose some and not others, is no act of injustice; for injustice is a violation of justice, which has no place in this affair: if it is an act of injustice, it must be either to them that are chosen, or to them that are not; not to them that are chosen, to them it is an act of favour and good will, they are chosen to grace and glory, to holiness here, and happiness hereafter; not to them that are passed by, because they had no right nor claim to the grace and glory, which by this act are denied them, and therefore no injustice is done them. Every prince may choose his own ministers and favourites, and who he will have of his privy council, without doing any injustice, to those he takes no notice of; every man may choose his own company who he will converse with, without doing any wrong to such he does not think fit to admit to an intimacy with him; and yet men are not willing to allow the Most High that liberty, which every man daily takes, and may lawfully make use of: nor is there any unrighteousness with God in the other branch of predestination, commonly called reprobation, which is either negative or positive; negative reprobation is the act of preterition, or God's passing by, leaving, taking no notice of some, while he chose others: now the objects of this act are to be considered either in the pure, or in the corrupt mass; if in the pure mass, i.e. of creatureship, which seems to be the apostle's meaning, as being not yet created, made, or born, and having done neither good nor evil; no injustice is done by this act, for as it found them, it left them; it put nothing into them, no evil in them, nor appointed them to any, of any kind; man after, and notwithstanding this act, came into the world an upright creature, and became sinful, not by virtue of this act, but by their own inventions: or if considered as in the corrupt mass, as fallen creatures, sunk into sin and misery, which is the case of all mankind; since God was not obliged to save any of the sinful race of men, whose destruction was of themselves, it could be no injustice to pass by some of them in this condition, when he chose others; for if it would have been no injustice to have condemned all, as he did the angels that sinned, whom he spared not, it can be no act of injustice in him, to leave some of them in that condition, which sin had brought them into, whilst he has mercy on others; unless to have mercy on any, can be thought to be an act of injustice: what unrighteousness can there be in this procedure, any more than in drowning the world of the ungodly, whilst Noah and his family were saved in the ark? or in raining showers of fire and brimstone on Sodom and Gomorrha, and the cities of the plain, whilst Lot, his wife, and two daughters, were delivered from the same? Positive reprobation is the decree, or appointment to damnation: now as God damns no man but for sin, so he has decreed to damn no man but for sin; and if it is no unrighteousness in him to damn men for sin, as to be sure it is not, so it can be no unrighteousness in him to decree to damn any for it: upon the whole it appears, that whatever show, upon first sight, there may be for a charge of unrighteousness against such a procedure of the Divine Being, there is no real foundation for it. The objection is to be treated with abhorrence and indignation. 14. What shall we say then? Is there unrighteousness with God? God forbid—This is the first of two objections to the foregoing doctrine, that God chooses one and rejects another, not on account of their works, but purely in the exercise of His own good pleasure: "This doctrine is inconsistent with the justice of God." The answer to this objection extends to Ro 9:19, where we have the second objection.9:14-24 Whatever God does, must be just. Wherein the holy, happy people of God differ from others, God's grace alone makes them differ. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. None have deserved it; so that those who are saved, must thank God only; and those who perish, must blame themselves only, Hos 13:9. God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will. And this is, that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming, is an anticipating, distinguishing favour to whom he will. Why does he yet find fault? This is not an objection to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, abases man as nothing, as less than nothing, and advances God as sovereign Lord of all. Who art thou that art so foolish, so feeble, so unable to judge the Divine counsels? It becomes us to submit to him, not to reply against him. Would not men allow the infinite God the same sovereign right to manage the affairs of the creation, as the potter exercises in disposing of his clay, when of the same lump he makes one vessel to a more honourable, and one to a meaner use? God could do no wrong, however it might appear to men. God will make it appear that he hates sin. Also, he formed vessels filled with mercy. Sanctification is the preparation of the soul for glory. This is God's work. Sinners fit themselves for hell, but it is God who prepares saints for heaven; and all whom God designs for heaven hereafter, he fits for heaven now. Would we know who these vessels of mercy are? Those whom God has called; and these not of the Jews only, but of the Gentiles. Surely there can be no unrighteousness in any of these Divine dispensations. Nor in God's exercising long-suffering, patience, and forbearance towards sinners under increasing guilt, before he brings utter destruction upon them. The fault is in the hardened sinner himself. As to all who love and fear God, however such truths appear beyond their reason to fathom, yet they should keep silence before him. It is the Lord alone who made us to differ; we should adore his pardoning mercy and new-creating grace, and give diligence to make our calling and election sure.
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