Romans 9

Romans 9 is a chapter where Paul addresses concerns about Israel's place in God’s plan following the advent of Christ. This chapter is a part of his broader discussion about God's faithfulness, the role of Israel, and the opening of salvation to the Gentiles. Paul expresses a deep personal anguish over the unbelief of many of his fellow Jews and uses historical examples from the Hebrew Scriptures to illustrate God's ongoing relationship with His people.

Romans 9:1
"I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,"

Paul begins with a solemn declaration of his truthfulness and sincerity, stressing that his conscience, under the guidance of the Holy Spirit, confirms the truth of his words.

Romans 9:2
"That I have great heaviness and continual sorrow in my heart."

He shares the deep and constant sadness he feels because many of his fellow Jews have not accepted Christ.

Romans 9:3
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:"

Paul's grief is so intense that he would be willing to be cut off from Christ if it meant his fellow Jews would be saved. This echoes the depth of Moses' intercession for Israel in Exodus 32.

Romans 9:4
"Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;"

He lists the privileges given to Israel, including their adoption as God's children, the divine glory, the covenants, the Law, the temple worship, and the promises of God.

Romans 9:5
"Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen."

Israel's heritage includes the patriarchs, and importantly, from them came Christ according to the flesh, who is God over all, blessed forever.

Romans 9:6
"Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:"

Paul addresses the nature of true belonging to Israel. He states, "For they are not all Israel, which are of Israel," meaning that not everyone born into the ethnic line of Israel is part of the spiritual entity known as "Israel" in God's eyes. This distinction is crucial because it underscores that the promises of God are not ineffective due to the unbelief of some ethnic Israelites. Instead, it emphasizes that the true "Israel" comprises those who believe, irrespective of their ethnic background.

Romans 2:28-29 expands on this concept by defining what it truly means to be a Jew (or by extension, a true member of God's people). Paul argues that being a Jew is not about external markers like physical circumcision or other outward signs typically associated with Jewish identity. Instead, it's about the inward condition—the "circumcision of the heart." This metaphorical circumcision represents a spiritual transformation and obedience to God that comes from the heart, driven by the Spirit rather than mere adherence to the law ("not in the letter").

Spiritual Identity Over Ethnicity: Both passages (Romans 9:6 and Romans 2:28-29) reinforce that God’s definition of His people revolves around faith and spiritual transformation rather than ethnic lineage or external compliance with the law. This shift from external to internal criteria reflects the New Covenant's emphasis on heart and spirit.

True Believers as True Israel: In Romans 9:6, Paul implies that the real effectiveness of God's word and His promises hinge on these internal, spiritual qualifications, not merely on being born into a particular group. This idea is crucial for understanding the broader theological message of the New Testament, which opens up the covenant promises to all believers, Jew and Gentile alike, who meet these spiritual criteria.

Romans 9:7
"Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called."

Paul is saying that not all of Abraham's biological children are considered his true spiritual heirs. The key part, "In Isaac shall thy seed be called," points to Isaac's unique birth. Isaac was born because of a special promise from God to Abraham and Sarah, even though they were very old. This miraculous event shows that being a true descendant of Abraham isn't just about blood relation; it's about being part of God's special promise. Isaac represents those who are chosen by God through this promise, not just by being born into a family. This helps us understand that God's choices are based on His plans and promises, not just on who someone's parents are.

Romans 9:8
"That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."

This verse emphasizes the distinction between those who are descendants of Abraham by mere biological lineage ("children of the flesh") and those who are considered his descendants through the spiritual heritage of God's promise ("children of the promise"). This verse clarifies that being a physical descendant does not automatically make one a child of God. Instead, it is through the spiritual covenant, characterized by faith and promise, that individuals are counted as the true descendants, aligning with God’s plan and purpose.

Romans 9:9
"For this is the word of promise, At this time will I come, and Sarah shall have a son."

Paul cites the specific promise made to Abraham and Sarah about having a son, Isaac, despite their old age, emphasizing that God’s promises are fulfilled supernaturally and specifically.

Romans 9:10
"And not only this; but when Rebecca also had conceived by one, even by our father Isaac;"

The narrative continues with Rebecca, Isaac's wife, showing that the theme of divine choice extends to the next generation.

Romans 9:11
"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;"

Before Esau and Jacob were born, and before they had done anything good or bad, God chose Jacob to highlight that His election is based on His own purposes and not human actions.

Romans 9:12
"It was said unto her, The elder shall serve the younger."

This prophecy reversed typical cultural norms where the older would rule the younger, emphasizing God’s sovereign choice.

Romans 9:13
"As it is written, Jacob have I loved, but Esau have I hated."

Quoting Malachi, Paul underscores the stark difference in divine choice, which is often difficult to understand from a human perspective but is part of God’s sovereign plan.

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

Anticipating objections, Paul defends God's justice in choosing some and not others, affirming that it does not make God unjust.

Romans 9:15
"For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

Paul quotes God’s words to Moses to emphasize that God’s mercy and compassion are dispensed according to His sovereign will.

This pattern continues throughout the chapter, addressing the complexities of God's election and the historical experiences of Israel, culminating in a deep exploration of divine justice and mercy.

Romans 9:16
"So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

This verse underscores that salvation depends not on human desire or effort but solely on God's mercy.

Romans 9:17
"For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth."

The phrase "I have raised thee up," which can also be interpreted as "I have sustained you" or "I have kept you alive," illustrates how God preserved Pharaoh’s life and authority despite his ongoing defiance. It’s important to note that Pharaoh's heart was already hardened by his own choices, setting him on a path to destruction. Instead of terminating Pharaoh's reign prematurely or letting his actions lead directly to his downfall, God deliberately sustained him to serve a greater purpose. This was to demonstrate God's supreme control over all earthly rulers and to educate the world about His power.

The statement "that I might show my power in thee" emphasizes that through the Exodus events, especially the plagues and the Israelites' liberation, God showcased His supreme authority. Pharaoh, at the height of his power, was ultimately shown to be subordinate to God's will. The ultimate purpose of God’s actions, "that my name might be declared throughout all the earth," was not merely about bringing about the downfall of a tyrant. It was also about ensuring that the knowledge of the one true God spread far beyond the immediate drama in Egypt, influencing nations and peoples across the world about the nature and power of the God of Israel.

Romans 9:18
"Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth."

This continuation of the theme from the previous verses explains that God, in His sovereign will, chooses to show mercy to some and harden the hearts of others, as seen with Pharaoh.

Romans 9:19
"Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?"

Anticipating another objection, Paul addresses the paradox of divine sovereignty and human responsibility, questioning how God can blame people if He controls their destinies.

Romans 9:20
"Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?"

Paul rebukes any human questioning of God's decisions, using the analogy of a created object questioning its creator, emphasizing the Creator's authority over His creation.

Romans 9:21
"Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?"

This analogy of the potter and the clay further illustrates God’s sovereign right to shape and use individuals according to His purpose, for honor or dishonor.

Romans 9:22
"What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:"

Paul suggests that God's patience with those destined for wrath serves to demonstrate His wrath and power, highlighting His longsuffering even in the face of human rebellion.

Romans 9:23
"And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,"

Conversely, God also prepares vessels of mercy to display the riches of His glory, showing that His choices serve to reveal different aspects of His character.

Romans 9:24
"Even us, whom he hath called, not of the Jews only, but also of the Gentiles?"

Here, Paul extends the discussion of divine mercy to include both Jews and Gentiles, emphasizing the inclusivity of God’s call.

Romans 9:25
"As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved."

Paul quotes the prophet Hosea to show that God's mercy extends to those who were previously not considered His people, underscoring the radical nature of divine election.

Romans 9:26
"And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God."

Continuing with Hosea’s prophecy, Paul speaks of a transformation where those once alienated from God are now acknowledged as His children.

Romans 9:27
"Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:"

Isaiah's prophecy is brought in to highlight that, despite Israel’s large number, only a remnant will be saved, aligning with the theme of a selective divine promise.

Romans 9:28
"For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth."

This references God’s swift execution of His plan, emphasizing that His judgment and salvation will be accomplished decisively and righteously.

Romans 9:29
"And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha."

Paul recalls Isaiah’s words to stress that if not for God’s mercy in preserving a remnant, Israel would have faced complete destruction like Sodom and Gomorrah.

Romans 9:30
"What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith."

Paul contrasts the Gentiles’ attainment of righteousness through faith with the Jews’ pursuit of the law, setting the stage for further discussion on faith and law.

Romans 9:31
"But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness."

Despite Israel’s diligent pursuit of the law, they have not achieved the righteousness it was meant to confer, due to their lack of faith.

Romans 9:32
"Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone;"

Israel failed to achieve righteousness because they relied on their own efforts and adherence to the law rather than on faith, stumbling over Christ, who is the culmination of the law.

Romans 9:33
"As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed."

Paul concludes by quoting Isaiah, indicating that Christ is both a stumbling block to those who rely on works and the source of salvation for those who believe, promising that faith in Him will never lead to disappointment.