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 9:1-2 (NKJV)
1 I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit,
2 that I have great sorrow and continual grief in my heart.

Paul begins by expressing his deep sorrow for Israel. He emphasizes the truthfulness of his words, calling upon Christ and the Holy Spirit as witnesses. Despite his firm faith in God's plan, Paul feels an immense burden for his fellow Jews, as they have largely rejected the gospel. This grief is constant, revealing his profound love for his people and his desire for their salvation.

Romans 9:3 (NKJV)
3 For I could wish that I myself were accursed from Christ for my brethren, my countrymen 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 9:4-5 (NKJV)
4 who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises;
5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.

Paul reminds his readers of Israel’s unique privileges. They were the chosen people, recipients of God's covenants, the Law, temple worship, and promises. The patriarchs—Abraham, Isaac, and Jacob—were their forefathers, and Christ, according to the flesh, was born from this nation. Despite their privileges, their rejection of the Messiah is the great tragedy Paul mourns, yet he still acknowledges Christ as the supreme and blessed God.

Romans 9:6 (NKJV):
6 But it is not that the word of God has taken no effect. For they are not all Israel who 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 (NKJV):
7 nor are they all children because they are the seed of Abraham; but, 'In Isaac your seed shall 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 (NKJV)
8 That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as 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 (NKJV)
9 For this is the word of promise: "At this time I will 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 9:10-12 (NKJV)
10 And not only this, but when Rebecca also had conceived by one man, even by our father Isaac
11 (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls),
12 it was said to her, “The older shall serve the younger.”

Paul moves to the next generation, showing that God's sovereign election was also demonstrated in the choice of Jacob over Esau. Before either child was born or had done anything, God chose Jacob, the younger, to carry the promise. This illustrates that God's purposes are not based on human merit but on His sovereign will, ensuring that His plan is accomplished through grace rather than works.

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

Paul quotes Malachi 1:2-3 to highlight the contrast between Jacob and Esau. "Love" and "hate" here refer to God's choosing one over the other for His purposes. This does not imply emotional hatred but God's sovereign decision to work through Jacob's line to bring forth the promise. Esau, though blessed in some ways, was not chosen for the covenantal blessings, which were reserved for Jacob's descendants.

Romans 9:14 (NKJV)
14 What shall we say then? Is there unrighteousness with God? Certainly not!

Paul anticipates an objection: Is God unjust in choosing some and not others? He immediately denies this, affirming that God's decisions are always just. God's ways transcend human understanding, and His sovereign choices reflect His perfect will and righteousness.

Romans 9:15-16 (NKJV)
15 For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.”
16 So then it is not of him who wills, nor of him who runs, but of God who shows mercy.

Paul emphasizes that God's mercy is given according to His sovereign will. He cites Exodus 33:19, where God declares His freedom to show mercy and compassion. Salvation, therefore, does not depend on human effort or desire but on God’s mercy. This stresses God's absolute authority in dispensing grace as He sees fit, ensuring that no one can claim merit.

Romans 9:17-18 (NKJV)
17 For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.”
18 Therefore He has mercy on whom He wills, and whom He wills He hardens.

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 9:19-20 (NKJV)
19 You will say to me then, “Why does He still find fault? For who has resisted His will?”
20 But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?”

Anticipating the next objection—if God controls everything, how can He blame anyone?—Paul responds by emphasizing humanity's limited understanding of God's sovereignty. He points out that humans, as created beings, are in no position to question their Creator. The metaphor of the potter and the clay reminds readers that God has the ultimate authority to shape His creation as He wills, without needing to justify His actions to us.

Romans 9:21 (NKJV)
21 Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

Paul expands on the metaphor of the potter, explaining that just as a potter has the right to make different types of vessels from the same clay, so God has the right to shape different destinies for different people. Some are made for honorable use, and others for dishonorable purposes, reflecting God's sovereignty over His creation. This demonstrates His power and wisdom in executing His divine plan.

Romans 9:22-23 (NKJV)
22 What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,
23 and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,

Paul proposes a hypothetical: What if God patiently endures the existence of "vessels of wrath" (those prepared for destruction) to display His power and wrath, while simultaneously showcasing the glory and mercy given to "vessels of mercy"? The vessels of mercy—those who receive salvation—highlight God’s grace and the riches of His glory. This reveals that God’s purposes, even in allowing rebellion, ultimately serve to magnify His grace and mercy toward those He saves.

Romans 9:24 (NKJV)
24 Even us whom He called, not of the Jews only, but also of the Gentiles?

Paul includes both Jews and Gentiles as recipients of God's mercy. God’s sovereign choice to call both groups demonstrates that His plan for salvation is not limited to the physical descendants of Abraham but extends to all nations. This inclusion of Gentiles reflects God's universal grace and His desire to bring people from all backgrounds into His family through faith in Christ.

Romans 9:25-26 (NKJV)
25 As He says also in Hosea: “I will call them My people, who were not My people, and her beloved, who was not beloved.”
26 “And it shall come to pass in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living God.”

Paul quotes Hosea to show that God’s inclusion of the Gentiles was part of His plan all along. The people who were once considered "not My people" (the Gentiles) are now called "My people" and "sons of the living God." This prophecy highlights God’s ability to extend His grace beyond the boundaries of Israel to bring Gentiles into His covenant family, fulfilling His promise of redemption.

Romans 9:27-28 (NKJV)
27 Isaiah also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, the remnant will be saved.
28 For He will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”

Paul shifts to Isaiah, emphasizing that only a remnant of Israel will be saved. Although Israel's descendants are numerous, only a small portion will experience salvation. This remnant represents those who respond to God's grace through faith. Paul also highlights God's urgency in carrying out His plan of salvation, demonstrating that His righteous judgment will swiftly and decisively bring about His purposes.

Romans 9:29 (NKJV)
29 And as Isaiah said before: “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.”

Paul concludes his references to Isaiah by acknowledging that it is only by God’s mercy that a remnant of Israel has been preserved. Without God’s intervention, Israel would have faced total destruction, similar to Sodom and Gomorrah. This verse emphasizes that God’s mercy, not human effort, is the reason why a remnant of Israel remains faithful to Him.

Romans 9:30-31 (NKJV)
30 What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith;
31 but Israel, pursuing the law of righteousness, has not attained to the law of righteousness.

Paul contrasts the Gentiles with Israel. The Gentiles, who did not seek righteousness through the law, have obtained it by faith in Christ. On the other hand, Israel, who zealously pursued righteousness through the law, failed to achieve it. This highlights the key difference: righteousness comes through faith, not by works of the law, and it is available to those who believe, regardless of their background.

Romans 9:32-33 (NKJV)
32 Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.
33 As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, and whoever believes on Him will not be put to shame.”

Paul explains why Israel failed to obtain righteousness. They pursued it through works of the law instead of faith. Christ, the "stumbling stone," became a point of offense to them because they did not accept Him as the way to righteousness. However, those who believe in Him will not be disappointed or put to shame. This verse emphasizes the necessity of faith in Christ as the only means to attain true righteousness and salvation.