Romans 9:1-13

Text

Romans 9:1-13. I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, Romans 9:2 that I have great sorrow and unceasing pain in my heart. Romans 9:3 For I could wish that I myself were anathema from Christ for my brethrens-' sake, my kinsmen according to the flesh: Romans 9:4 who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God and the promises; Romans 9:5 whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.

Romans 9:6 But it is not as though the word of God hath come to nought. For they are not all Israel, that are of Israel: Romans 9:7 neither, because they are Abraham's seed, are they all children: but, In Isaac shall thy seed be called. Romans 9:8 That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. Romans 9:9 For this is a word of promise, According to this season will I come, and Sarah shall have a son. Romans 9:10 And not only so; but Rebecca also having conceived by one, even by our father IsaacRomans 9:11 for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calleth, Romans 9:12 it was said unto her, The elder shall serve the younger. Romans 9:13 Even as it is written, Jacob I loved, but Esau I hated.

REALIZING ROMANS, Romans 9:1-13

391.

We enter a new section here. Check carefully to see what it is.

392.

Why is Paul so emphatic? Who needs convincing?

393.

Why does Paul repeat himself? If he were telling the truth he would not be lying.

394.

There is in Romans 9:1 a most wonderful truth concerning the work of the Holy Spirit and the human conscience. There is an interrelationship. Explain what it is.

395.

Paul had a true burden for souls, a burden like our Savior'S. Mark carefully the two characteristics as seen in Romans 9:2.

396.

Do you know the meaning of the word anathema? To what does it here refer?

397.

Would you be willing to make the same sacrifice for the salvation of sinners? Be careful: Lie not.

398.

Paul is now to describe the Jews as he did once before, (Romans 3:1-9 a) this time for a somewhat different reason, What is it?

399.

You will refer to the history of the Hebrews to know the meaning of some of these expressions. Give the meaning of the name Israel.

400.

When was the nation of Israel adopted?

401.

Does the glory refer to any one time or place? If so, what?

402.

Name three covenants given to the Jews.

403.

Here seems to be an indication that the law was only given to Israel. Is this a fair conclusion?

404.

What service is meant in Romans 9:4 b?

405.

Name three promises of God to Israel.

406.

Paul wanted to lead his kinsman to Christ. This he did in his description of them. Why does Paul relate Christ to the fathers?

407.

Who is here called God blessed forever? Is this a reference to God or Christ?

408.

In what sense could some of the Jews say that the word of God has come to nought?

409.

Romans 9:6 b does appear contradictory. If being of Israel or a descendant of Jacob does not make one an Israelite, what would?

410.

Did Abraham have other children besides those from Isaac? Who? What is the point?

411.

There is a principle being developed here that is made to apply to the rejection of the Jews. What is it?

412.

Was it arbitrary on God's part to choose Jacob instead of Esau before they were born? Explain. How can this be applied to accepting Christ?

413.

In Romans 9:11 the word election is troublesome only because we either make it say more than it should, or less. By God's grace and wisdom, (James 1:5) cause it to say only what it should.

414.

Could God hate a man before he was born In what sense?

Paraphrase

Romans 9:1-13. I speak the truth in the presence of Christ, and do not lie, my conscience bearing me witness in the presence of the Holy Ghost, when I assure you,

Romans 9:2 That I have great grief and unceasing anguish in my heart, because the Jews are to be cast off, the temple is to be destroyed, and the nation to be driven out of Canaan.

Romans 9:3 For I myself could wish to be cut off from the church [people of God] instead of my brethren, my kinsmen by descent from Abraham; and therefore, in what I am going to write, I am not influenced by ill-will towards my nation.

Romans 9:4 They are the ancient people of God: theirs is the high title of God's sons, and the visible symbol of God's presence, and the two covenants, and the giving of the law, which, though a political law, was dictated by God himself, and the tabernacle worship, formed according to a pattern showed to Moses, and the promises concerning the Christ.

Romans 9:5 Theirs are the fathers, Abraham, Isaac, and Jacob, persons eminent for piety, and high in favor with God; and from them the Christ descended according to his flesh, who is over all, God blessed for ever. Amen. The Jews, therefore, by their extraction and privileges, are a noble and highly favored people.

Romans 9:6 Now, it is not possible that the promise of God hath fallen to the ground; nor will it fall, though the Jews be cast off. For all who are descended of Israel, these are not Israel; they do not constitute the whole of the people of God.

Romans 9:7 Neither, because persons are of the seed of Abraham according to the flesh, are they all the children to whom the promises belong; otherwise Ishmael would not have been excluded from the covenant, (Genesis 17:20-21) But God said, In Isaac shall thy seed be called:

Romans 9:8 That is, the children of Abraham by natural descent, these are not all the children of God, and heirs of Canaan of whom God spoke to Pharaoh, Exodus 4:22: But only the children given to him by the promise are counted to him for seed.

Romans 9:9 Now, the word of promise was this: I will return to thee according to the time of life, and lo, Sarah thy wife shall have a son. Wherefore, Isaac is the only seed whom God acknowledged for his son and heir.

Romans 9:10 And not only was there that limitation of the seed to the promised son, but to prevent the Jews from thinking Ishmael was excluded on account of his character, when Rebecca also had conceived twins by the one son of Abraham, even by Isaac our father,

Romans 9:11 And these twins verily not being yet born, neither having done any good or evil, that the purpose of God, in making the one twin the root of his visible church rather than the other, might stand by an election, made, not on account of works, but from the mere pleasure of him who called Isaac the seed preferably to Ishmael, (see Romans 9:7.).

Romans 9:12 It was said to Rebecca, -Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall serve the younger.-'

Romans 9:13 This election proceeded from God's own pleasure, as it is written, (Malachi 1:2-3.), I loved Jacob and I hated Esau, -and laid his mountain waste.-'

Summary

The Apostle solemnly declares that he speaks the truth in what he is going to say of his countrymen, his conscience being his witness. He has great grief and sorrow on their account, preferring that he himself be cut off from Christ rather than his kinsmen according to the flesh. Enumerating the things that distinguished them, the chief is that from them Christ came as to his flesh. But although the great body of Israel is cut off, God's word of promise respecting them has not failed. Some of them will be saved. His word of promise related to the true Israel only, and all are not true that are descended from Jacob. God counts only the children of promise as his. Accordingly, Isaac and his offspring were chosen, while Ishmael and his were rejected. This was also true in the case of Jacob and Esau. In these choices God was governed by reasons within himself, not by the acts of the persons chosen.

Comment

Proposition Reconciled with the Rejection of Israel. Romans 9:1, Romans 11:36

1.

Paul's interest in his own nation. Romans 9:1-5

The introduction to this section is very beautiful in its approach to the subject. Lest some Jewish friend should judge Paul's motives in a wrong manner, the apostle introduces the subject in this way. He says in essence: Perhaps you think that I take a certain delight in the lost estate of the Jewish nation; that when I realize that I am in Christ and thus saved, and you are out of Christ, and thus lost, that I glory a little in my position and gloat over your blindness. God forbid, this thought has never entered my mind. Such a motive is utterly false. He makes a strange assertion concerning his intense love for his kinsmen according to the flesh. He declares: As I am in Christ and thus bound to tell the truth, I lie not (both a positive and negative assertion). My conscience is a witness to what I say. This conscience of mine which is educated by God and prompted by the Holy Spirit (cf. Romans 2:15) commends what I say. I have great sorrow and unceasing pain in my heart for lost Israel. This concern of mine goes beyond mere feeling. I could wish and even pray that I myself were cut off from Christ for my brethren's sake, my kinsmen according to the flesh. If it were possible for me to take their place, and they mine, I would most gladly give myself for them.

216.

What reason can we ascribe to the apostle for the way in which he has introduced the rejection of Israel?

217.

What is strong about the assertion made in Romans 9:1?

218.

What type of sacrifice does Paul suggest he would willingly make for the salvation of Israel?

219.

State from memory five of the eight attributes of Israel given in Romans 9:4-5. Explain each in your own words.

When we understand this to be the exact expression of the apostle's heart, we are moved to realize that he, above all, would be loath to accept the conclusion from the gospel that Israel was rejected; but accept it he must, for God has declared it to be so.

As to Paul's estimation of Israel, though he had already spoken before (Romans 2:17-20), he again describes the glorious heritage of God's former children. Notice the list: (1) Israelites, so called for Israel, whose name means a prince who prevailed with God. They would be princes who prevailed with Goda proud name. (2). . whose is the adoption. That is, they were in times past the children of God by adoption. (3). . and the glory-the Shekinah or glory of God's presence with them at the ark of the covenant. (4). . and the covenants. They had the benefits of all the agreements that Jehovah had made with his children from Noah to Christ. (5). . the giving of the lawthe magnificence of God's presence at the giving of the law, and their possession of the law. (6). . the service of God. All the beauties and meaning of the Levitical worship service was their peculiar right. (7). . and the promises. Those promises relating to Christ and the gospel. (8). . whose are the fathersthat is, all of those great men of God; Abraham, Isaac, Jacob, Joseph, yes, and crowning the whole list, the Christ himself, for it was through the tribe of Judah that the Messiah came. The greatness of this one can break upon our understanding when we realize that he is over all, God blessed forever. Amen. Romans 9:1-5

2.

Why God was Just in Rejecting Israel. Romans 9:6-29

The Jew would naturally object to the idea of Israel being rejected, so the Holy Spirit, through Paul, presents and answers all such possible objections.
a.

The first objection stated and answered. Romans 9:6-13

(1) Objection stated. Romans 9:6 a Why, Paul, some Jew is heard to say, what you have just said regarding our position is exactly true, for it is thus found within the pages of God's holy Word. And yet, in view of all you have attributed to us, you have the audacity to say that we are rejected of God, that we are accursed. If then you are right, then the Word of God in which he describes the glories of Israel has come to nought. If Israel is rejected, then all that was said of them was said for nought. Romans 9:6 a

220.

Give the first objection of the Jew to his rejection.

(2) Not at all, says the inspired writer, for you have in your haste and pride forgotten one thing, one all-important truth: that -they are not all Israel, that are of Israel.-' Paul here takes the construction that God places upon the word Israel and shows the Jew that outside of Christ he could not possibly be included in it. What did the Jew believe about Israel? Simply that all who were born from Israel were to be saved because they bore the name Israelite. Now God had made certain promises to those of Israel just as he had to those of Abraham. But did he mean all those who were of the flesh of Israel or, of the spirit of Israel? To any thinking Jew it would immediately be apparent that it would necessitate more than mere fleshly descendancy to inherit in the Israel God spoke of in his promise. If then faith was the requirement for the promises made to Israel, then truly it could be said, they are not all Israel that are of Israel (i.e., of Jacob or his descendants). Who then is the Israel of God? It is not answered here (cf. Galatians 6:16); it is only inferred that the true Israel to obtain the promises of salvation were those in Christ. Romans 9:6 b

But this is not enough. There is further proof that God's word has not come to nought. In the Word we have the statement that the children of Abraham would be considered children of God. What did this mean? Did it mean that simply because you happened to be of the lineage of Abraham that you were thereby a child of God? Well, every Jew knew better than that, for they could remember Jehovah had said that only those who were in Isaac could enter the covenant of promise. Abraham had many children who were of his seed, but they were children of Ishmael. There was no one among the nation of Israel who did not know It is not the children of the flesh (i.e., children of Abraham through Ishmael) that are children of God, but the children of the promise are reckoned for a seed. But how does this apply to the thought of salvation in Christ? The Jews would very easily see the apparent application, but perhaps we, who do not have their background, will need a few words of explanation. The hidden application of what has been said is found in the method of determining God's children. How was it accomplished in the experience of Abraham? We know simply by divine determination,. . in Isaac shall thy seed be called. Why did God make this selection? It is not revealed, nor indeed is there a need for revealing. It was his choice; his choices are always good and never to be called in question by man. What he did then could he not also do now? Yes, he has, for he now as then demands more than mere fleshly descendancy. He demands that we be in the great son of Isaacin Christ. Further describing this eternal decision, Paul says, For this is a word of promise, -According to this season will I come, and Sarah shall have a son-'. To emphasize the divine choice, we might say that at almost the same time Isaac was born Ishmael was cast forth. We do not mean to suggest that God determined the eternal destiny of either Ishmael or Isaac. All that is said in Genesis relates only to the choice or selection of God. The lives of Isaac and Ishmael were determined by their own volition. Romans 9:7-9

221.

How does the statement, For they are not all Israel that are of Israel, answer the first objection?

222.

How did the fact that only those of Isaac's seed were to be called children of God demonstrate that the word of God had not come to nought?

Not only in the case of Isaac do we see God's sovereign will being exercised, but it is equally manifested in the circumstances of the birth of Jacob and Esau. Shortly after Rebecca conceived by Isaac, the Lord said to her, The elder shall serve the younger (Genesis 25:23). This was done before the children were born, before either one of them did anything either good or bad. Why did God thus deal with this case? There can be only one answer, which is this: He did it so that man might understand that the reasons for making certain choices are wholly bound up in the mind of Jehovah and are not to be contested nor questioned by man. And that is the very point under discussion. The Jew felt the word of God had failed because God had spoken too highly of them, and yet he would not grant them salvation upon the basis of their high standing, but rather demanded that they accept Christ to be saved. Why did he do this? Paul answers, He did it for the same reason he chose Jacob instead of Esau. The reason is in the eternal purpose of God. But are you, the Jews, going to reject it because you cannot understand it? If you are, why didn-'t you reject the decisions of Jehovah in respect to these other two cases? Looking back upon the history of Jacob and Esau, we could sum it up in the words of the prophet (Malachi 1:1-14; Malachi 2:1-17), Jacob I loved, but Esau I hated. The extent to which God loved Jacob was shown in preferring him to his brother; and the extent to which he hated Esau, in rejecting him from being one of the heads of his chosen people. The words used may have had different connotations then than what they have now. -Hatred-', especially, we may assume to be used in the bold, exaggerating sense so common with the prophets. Lard, pp. 302-303. Romans 9:10-13

223.

What does the case of Jacob and Esau emphasize in this section?

224.

Explain in your own words in a short paragraph why the word of God did not fail in the case of Israel.

Rethinking in Outline Form

Proposition Reconciled with Rejection of Israel. Romans 9:1, Romans 11:36

1.

Paul's interest in his own nation. Romans 9:1-5

a.

His love goes so far as to wish that he could be anathema from Christ if in being cut off they could be saved. Romans 9:1-3

b.

Paul is proud of the heritage of the Israelites, the most glorious portion of their heritage being the Messiah. Romans 9:4-5

2.

Why God was just in rejecting Israel. Romans 9:6-29

Objection Stated: If God has rejected Israel, then the word of God has failed. Romans 9:6 a Objection Answered: Romans 9:6 b - Romans 9:13

a.

Not all are the Israel to which God promised eternal life that are of the nation of Israel. You have failed to understand God's word; it has not failed. Romans 9:6 b

b.

Neither will being Abraham's seed save you, for God promised that only in Isaac were the seed to be called children of God. Likewise, he has now determined that only those in Christ, those of his seed, shall be called children of God. Romans 9:7-9

c.

Also God made choice in the case of Jacob and Esau. He thus manifested his sovereign power of choice. Just so he has determined of his own will that man shall be saved through his son, Jesus Christ Romans 9:10-13

Conclusion: The word of God has not failed, for the action of God in this case is perfectly consistent with his past actions, as we have illustrated.