Romans Chapter 9 verse 14 Holy Bible

ASV Romans 9:14

What shall we say then? Is there unrighteousness with God? God forbid.
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BBE Romans 9:14

What may we say then? is God not upright? let it not be said.
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DARBY Romans 9:14

What shall we say then? [Is there] unrighteousness with God? Far be the thought.
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KJV Romans 9:14

What shall we say then? Is there unrighteousness with God? God forbid.
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WBT Romans 9:14


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WEB Romans 9:14

What shall we say then? Is there unrighteousness with God? May it never be!
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YLT Romans 9:14

What, then, shall we say? unrighteousness `is' with God? let it not be!
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Pulpit Commentary

Pulpit CommentaryVerses 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.

Ellicott's Commentary

Ellicott's Commentary for English Readers(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.