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Romans 9

Introduction:

Chapter 9 of Romans brings about a slight shift in the focus of the book of Romans. In Chapters 1 – 8, Paul spent a great deal of time thoroughly convincing us about man’s need of God and the glorious provision He has made for us in Jesus Christ through the Holy Spirit. Now in Romans 9 – 11, Paul will deal with the issue associated with the condition of Israel and the fact that God has not forsaken His people, even though they had seemingly missed the appearing of the Messiah. Has God done away with His people? And to this question, Paul will give a thorough answer in the next three chapters.

Romans 9:1-33 (1) I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,(2) That I have great heaviness and continual sorrow in my heart.

I. At the end of Chapter 8, Paul left us at the summit of glory, assuring us that nothing could separate us from the love of God which is in Christ Jesus, our Lord. Now, Paul starts off Chapter 9 in a very somber tone.

a. The reason for this shift is because Paul now begins to consider his own people, who seem to be separated from God’s love (those unbelieving Jews who had rejected the Messiah).

b. I say the truth in Christ, I lie not: Paul makes great emphasis of his sincere heart-felt sorrow for his fellow Jews. This is something that bothered Paul to his core and cannot be overstated.

c. While proclaiming the goodness of the Lord in saving all of mankind, Paul would inevitably be reminded that his own people were not enjoying the benefits of the “Good News” because of their unbelief.

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(3) For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:(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;(5) Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

II. Paul could make no more profound declaration of his sorrow than to say that he would wish himself accursed from Christ if it would mean the salvation of his kinsmen. This is not just a dramatic metaphor; Paul really meant it.

a. In wishing himself accursed from Christ for his brethren, Paul is reflecting the same heart as Moses found in Exodus 32:31-32.

Exodus 32:31-32(31) And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold.(32) Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written.

And, of course, Paul shows the heart of Jesus in this statement as found in Galatians 3:13.

Galatians 3:13(13) Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

b. In order to get the full impact of Paul’s statement, you have to consider when it came to ministry that the Jews were Paul’s worst enemy. They had harassed and persecuted him from town to town and had stirred up all kinds of lies and violence against him. Yet, he still loved them passionately.

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This should resonate with us when dealing with those around us, be they friends, family members, fellow workers, etc., regardless of what they may have done to us. When we truly have a love for the souls of men, that love will overlook a multitude of iniquity. Thus, evangelism will become the hallmark of our lives.

(6) Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:(7) Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.(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.(9) For this is the word of promise, At this time will I come, and Sara shall have a son.

III. It is not that the Word of God has taken no effect: Paul thinks that someone looking at Israel might say, “God’s Word didn’t come through for them,” or that they might come to the false conclusion that He didn’t fulfill His promise to them because they missed their Messiah and now seem cursed.

a. Paul answers this thinking by stating that, “. . . they are not all Israel, which are of Israel.” It is not the religious Israelite (those who are trying to keep the law) or the blood–born Israelite (unbelieving Jews) but those who have embraced the promises and the Messiah (children of the promise).

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b. The children of the promise are counted as the seed: Paul demonstrates this by pointing out that merely being the descendant of Abraham saves no one. It is not being the children of the flesh that works something before God but only being children of the promise. For example, Ishmael was just as much a son of Abraham as Isaac. But Ishmael was a son according to the flesh, and Isaac was a son according to the promise. Thus, one was the heir of God’s covenant of salvation, and one was not.

(10) And not only this; but when Rebecca also had conceived by one, even by our father Isaac;(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;)(12) It was said unto her, The elder shall serve the younger.(13) As it is written, Jacob have I loved, but Esau have I hated.

IV. Paul gives Jacob and Esau as another example of the fact that promise is more important that natural relation.

a. Our father Isaac: God’s choice between Ishmael and Isaac seems logical to us, but it is a lot harder to understand why God chose Jacob to be the heir of His covenant of salvation instead of Esau. We might not understand it easily, but God’s choice is just as valid.

b. Not yet being born, neither having done any good or evil: Paul points out that God’s choice was not based on the performance of Jacob or Esau. The choice was made before they were even born.

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c. That the purpose of God according to election might stand, not of works, but of him that calleth: In order that we don’t come to the wrong conclusion that God chose Jacob over Esau because He knew their works in advance, Paul points out that it was not of works. Instead, the reason for choosing was found in Him who calleth.

d. In stating that God hated Esau, it is imperative that we understand that this hatred was only in regard to inheriting the covenant and not in regard to blessing in this life or in the next, which is easily proven by reading Genesis 33:8-16 and Genesis 36.

A woman once said to Charles Spurgeon, “I cannot understand why God should say that He hated Esau.” To that, Spurgeon replied: “That is not my difficulty, madam; my trouble is to understand how God could love Jacob.”

Our greatest error in considering the choices of God is to think that God chooses for arbitrary reasons. We may not be able to fathom God’s reasons for choosing, and they are reasons that He alone knows and answers to. His choices are not capricious. He has a plan and a reason.

(14) What shall we say then? Is there unrighteousness with God? God forbid.(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.(16) So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

V. Is there unrighteousness with God? Paul’s answer is straightforward: God forbid.

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a. I will have mercy on whom I will have mercy: Remember what mercy is. Mercy is not getting what we do deserve. God is never less than fair with anyone, but He fully reserves the right to be more than fair with individuals as He chooses. Jesus exampled this right of God in the parable of the landowner found in Matthew 20:1-16.

Matthew 20:1-16(1) For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard.(2) And when he had agreed with the labourers for a penny a day, he sent them into his vineyard.(3) And he went out about the third hour, and saw others standing idle in the marketplace,(4) And said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way.(5) Again he went out about the sixth and ninth hour, and did likewise.(6) And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?(7) They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive.(8) So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first.(9) And when they came that were hired about the eleventh hour, they received every man a penny.(10) But when the first came, they supposed that they should have received more; and they likewise received every man a penny.(11) And when they had received it, they murmured against the goodman of the house,(12) Saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day.(13) But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny?

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(14) Take that thine is, and go thy way: I will give unto this last, even as unto thee.(15) Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?(16) So the last shall be first, and the first last: for many be called, but few chosen.

We are treading on dangerous ground when we regard God’s mercy towards us as our right. If God is obliged to show mercy, then it is not mercy—it is obligation. No one is never unfair for not giving mercy.

b. God’s mercy is not given to us because of what we wish to do (him who wills) or because of what we actually do (him who runneth) but simply out of His desire to show mercy.

(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.(18) Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

VI. God allowed the Pharaoh of Moses’ day to rise to power so that God could show the strength of His judgment against him, thereby glorifying Himself.

a. Sometimes God will glorify Himself through showing mercy, and sometimes God will glorify Himself through a man’s hardness.

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b. Pharaoh was willingly a hard-hearted man: We should not think that God persuaded Pharaoh unwillingly or hardened a kind-hearted Pharaoh to be hard towards God and His people. In hardening the heart of Pharaoh, God simply allowed his heart to pursue its natural inclination. We know that Pharaoh did harden his own heart according to Exodus 7:13, 7:22, 8:15, 8:19, 8:32, 9:7, and 9:34.

(19) Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?(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?(21) Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?

VII. Why doth he yet find fault: Paul imagines someone asking, “If it’s all a matter of God’s choice, then why can God find fault with me? How can anyone go against the choice of God?” Paul replies by showing how disrespectful such a question is. If God says he chooses, and if God says that we are responsible before Him, “who are we,” Paul says, “to question God?” Does not God have the right as any creator over His creation?

(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:(23) And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,(24) Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

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VIII. What if God: Again, the same principle from God’s dealing with Pharaoh is repeated. If God chooses to glorify Himself through letting people go their own way and letting them righteously receive His wrath so as to make His power known, who could oppose Him? As well, if God desires to be more than fair with others by showing them His mercy, who could oppose Him? If God wants to show mercy to the Gentiles as well as the Jews and never be less than fair to either, who can oppose Him?

(25) As he saith also in Hosea, I will call them my people, which were not my people; and her beloved, which was not beloved.(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.

IX. Paul here is quoting from Hosea 1:10 and 2:23.

Hosea 1:10 (10) Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God.

Hosea 2:23(23) And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

(27) Isaiah also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:(28) For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.(29) And as Isaiah said before, Except the Lord of Sabbath had left us a seed, we had been as Sodom, and been made like unto Gomorrha.

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X. Isaiah declares God’s right to choose a remnant from among Israel for salvation, but we must always remember that God’s choosing is based on His foreknowledge.

Isaiah 10:22(22) For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness.

a. We would have become like Sodom: Sodom and Gomorrha were completely destroyed in judgment. This quotation from Isaiah 1:9 shows that even as bad as Judah’s state was because of their sin, it could have been worse. It was only by the mercy of God that they survived at all. Sodom and Gomorrha, on the other hand, were both totally destroyed with not even a small remnant left to carry on. Thus, we see in this verse that even in the midst of judgment, God showed His mercy to Judah.

(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.(31) But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.

XI. The Gentiles, which followed not after righteousness, have attained righteousness: By all appearances, the Gentiles who had really shown no inclination in pursuing righteousness obtained it, and the Jews, who, as Paul says, have a “zeal” for God and pursued the righteousness which is of the law, did not obtain it. Why is this? Paul answers it in the next verse.

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(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;(33) As it is written, Behold, I lay in Zion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

XII. Faith alone: Why did the Gentiles find righteousness when the Jews did not? Because the Gentiles pursued the righteousness of faith, and the Jewish pursued the law of righteousness. The Gentiles who were saved came to God through faith, receiving His righteousness. The Jews, on the other hand, who seemed to be cast off from God, tried to justify themselves before God by performing works according to the law of righteousness. Thus, Paul emphasizes why Israel seems cast off from God’s goodness and righteousness is because they did not seek it by faith. Some would ask why not?

a. Stumblingstone and rock of offence: The Jews were offended at the notion that the works of their hands in trying to please God and gain His favor would not be accepted. Thus, they looked at the pursuance of righteousness by faith apart from works as offensive. Thus, Paul writes here in verse 33:

(33) As it is written, Behold, I lay in Zion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

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b. Offence: The word offence here in the Greek comes from the word “skandalon,” which is where we get the word “scandal.” Thus, Peter writes in I Peter 2:6-10 that Jesus would be a stone of stumbling and a rock of offence or a scandal to all those, be they Jew or Gentile, who are disobedient to God’s Word and go about to establish their own righteousness in order to gain the favor of God by keeping the law or by doing anything in order to be justified in the sight of God, either apart from Jesus Christ (as in the Jews), or to help in the sacrifice of Jesus Christ (as is the case with many Gentiles who mix law and grace).

1 Peter 2:6-10 (6) Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.(7) Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,(8) And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.(9) But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:(10) Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.