Romans 9 was the watershed text and the one that changed my life forever. Is there unrighteousness with God? 2. It is sad that Christ should be set for the fall of any, and yet it is so (Luke 2:34), that ever poison should be sucked out of the balm of Gilead, that the foundation-stone should be to any a stone of stumbling, and the rock of salvation a rock of offence so he is to multitudes so he was to the unbelieving Jews, who rejected him, because he put an end to the ceremonial law. A blessed change! Will he give us all things with him? This is Pharaoh, and all his multitude. Paul took pains to point out that all men are under sin and all need a Saviour. He concludes like an orator, What shall we say then? To vindicate the righteousness of God, in showing mercy to whom he will, the apostle appeals to that which God himself had spoken, wherein he claims this sovereign power and liberty. In Jacob's case it was not of him that willeth, nor of him that runneth it was not the earnest will and desire of Rebecca that Jacob might have the blessing it was not Jacob's haste to get it (for he was compelled to run for it) that procured him the blessing, but only the mercy and grace of God. He specifies the case of Isaac and Ishmael, both of them the seed of Abraham and yet Isaac only taken into covenant with God, and Ishmael rejected and cast out. How they had been alienated from righteousness: the followed not after it they knew not their guilt and misery, and therefore were not at all solicitous to procure a remedy. Paul’s answer to this in verse 11, with the illustrations of Jacob and Esau, confronts us with the ultimate sovereignty of God in choosing who the beneficiaries of the promise will be. In the Gospels, Jesus repeatedly tells people to follow him. (If you want Gentile salvation, Paul already talked about it in the first five chapters of Romans. III. But, we ask, who are these? Observe the great dignity and honour of the saints, that they are called the children of the living God and his calling them so makes them so. For who hath resisted his will? If you rush right into Romans chapters 9-11, read it quickly and neglect adequate attention to the context, you may find yourself bewildered. 14 What shall we say then? Bob, a middle-aged salesman, was on a business trip in another state. (1.) The sovereignty of God’s grace is brought in as the final ground of God’s faithfulness in spite of Israel’s failure, and therefore as the deepest foundation for the precious promises of Romans 8. Will the predestined be called and the called be justified and the justified be glorified? The word “that” indicates the content of Christ’s saving message. Chapter 9 brings a slight shift in focus to the Book of Romans. It looks as though the word of God has failed! This is the great truth which this scripture teacheth us. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. The eternal damnation of sinners will be an abundant demonstration of the power of God for he will act in it himself immediately, his wrath preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preserve the being of the creature. That which he was going to assert was not only a great and weighty thing (such solemn protestations are not to be thrown away upon trifles), but it was likewise a secret it was concerning a sorrow in his heart to which none was a capable competent witness but God and his own conscience.--That I have great heaviness, Romans 9:2. Now he shows how this, which was so uneasy to them, was there spoken of. In darkness, therefore not willing what they knew not sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to some people and denied to others, and the favour of effectual grace, which is given to some particular persons and denied to others. "But now, please forgive their sin-but if not, then blot me out of the book you have written" ( … Part 1 of 3 . I could wish he does not say, I do wish, for it was no proper means appointed for such an end but, if it were, I could wish that myself were accursed from Christ for my brethren--a very high pang of zeal and affection for his countrymen. He gives us the comparison, Romans 9:21. Christ himself is to some a stone of stumbling, for which he quotes Isaiah 8:14,28:16. Isaac was a child of promise this his proves, Romans 9:9, quoted from Genesis 18:10. The apostle's reasoning for the explication and proof of this is, however, very applicable to, and, no doubt (as is usual in scripture) was intended for the clearing of the methods of God's grace towards particular person, for the communication of saving benefits bears some analogy to the communication of church-privileges. Observe, (1.) Will nothing separate us from the love of God in Christ? Answer: Romans 10:9-10 is used by many well-meaning Christians in an endeavor to bring someone to faith in Christ. 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. Genesis 18:10. Thus doth God raise up sinners, make them for himself, even for the day of evil (Proverbs 16:4), raise them up in outward prosperity, external privileges (Matthew 11:23), sparing mercies. But the greatest honour of all was that of them as concerning the flesh (that is, as to his human nature) Christ came for he took on him the seed of Abraham, Hebrews 2:16. When Christ said to the Jews (Matthew 23:32), Fill you up then the measure of your father, that upon you may come all the righteous blood (Romans 9:35), he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wilfulness in sin, fit themselves for destruction. The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. This is God's work. They attained to that by the short cut of believing sincerely in Christ for which the Jews had been long in vain beating about the bush. There was a difference in the way of their seeking, and therefore there was that different success, though still it was the free grace of God that made them differ. As a shepherd and leader called to minister the gospel, his grief at their rejection must have cut deep. ( Romans 9:3 ). 2. 9:6-13 The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. Will the promises of Romans 8 stand? This objection he answers at large. In essence, it happened like this: I was 34 years old. Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not (Isaiah 65:1) in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. a. Verse 3 shows us that Israel as a whole is accursed and cut off from Christ, “I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh.” We will deal with Paul’s arguments next week. In fact, to his utter shock his wife had informed him a few hours before his flight that she was filing for divorce and leaving. God's sovereignty over us is fitly illustrated by the power that the potter hath over the clay compare Jeremiah 18:6, where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnify his justice in their destruction by Nebuchadnezzar. For who can resist his will?” He answers in verse 21, “Has the potter no right over the clay, to make out of the same lump one vessel for honored use and another for dishonorable use?”. God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh it is quoted from Exodus 9:16. The assuming of Christian churches into the divine favour, and the spreading of the gospel in other nations, was a work which God would likewise finish, and be known by his name JEHOVAH. Because of their relation to them: My brethren, my kinsmen, according to the flesh. The many symbols and tokens of the divine presence and guidance, the cloud, the Shechinah, the distinguishing favours conferred upon them--these were the glory. The issue is genuine faith. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. In Romans chapters one through eight, Paul thoroughly convinced us about man’s need and God’s glorious provision in Jesus Christ through the Holy Spirit. I read the following story because it may have been the story of many in this church, and may yet be, I pray, the story of many: From childhood up, my mind had been full of objections against the doctrine of God’s sovereignty, in choosing whom he would to eternal life, and rejecting whom he pleased; leaving them eternally to perish, and be everlastingly tormented in hell. And it was the beginning of a lifelong passion to see and savor the supremacy of God in absolutely everything. Art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his path in the great waters?" Unusual And Unstoppable Prayer. But only some of the people of Israel are really God’s people. It was because he would have mercy on them. Please consider this request from John Piper and become a monthly partner by December 31. Romans 9 tackles challenging and hard-to-follow issues. The apostle, having plainly asserted and largely proved that justification and salvation are to had by faith only, and not by the works of the law, by Christ and not by Moses, comes in this and the following chapters to anticipate an objection which might be made against this. We can destroy ourselves fast enough, but we cannot save ourselves. He raised him up, brought him into the world, made him famous, gave him the kingdom and power,--set him up as a beacon upon a hill, as the mark of all his plagues (compare Exodus 9:14)-- hardened his heart, as he had said he would (Exodus 4:21): I will harden his heart, that is, withdraw softening grace, leave him to himself, let Satan loose against him, and lay hardening providences before him. Now, in Romans 9 through 11, Paul deals with the problem associated with the condition of Israel. We ought to be in a special manner concerned for the spiritual good of our relations, our brethren and kinsmen. This difference that was put between Jacob and Esau he further illustrates by a quotation from Malachi 1:2,3, where it is said, not of Jacob and Esau the person, but the Edomites and Israelites their posterity, Jacob have I loved, and Esau have I hated. That the consequence of the rejection of the unbelieving Jews follows from Paul's doctrine he grants, but endeavours to soften and mollify, Romans 9:1-15. And the giving of the law. There was nothing in them to dispose them for such a favour more than what free grace wrought in them. It’s not. So you can see that the issue of divine election, and human will, and God’s justice, and human blame, and God’s sovereignty are all here in this chapter. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. The people of Israel were taken into the covenant of peculiarity, had the land of Canaan given them, were blessed with the more signal appearances of God for them in special protections, supplies, and deliverances, while the Edomites were rejected, had no temple, altar, priests, nor prophets--no such particular care taken of them nor kindness shown to them. We are not to ascribe inefficacy to any word of God: nothing that he has spoken does or can fall to the ground see Isaiah 55:10,11. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The Jews, considered as a body politic, a nation and people, knit together by the bond and cement of the ceremonial law, the temple and priesthood, the centre of their unity, had for many ages been the darlings and favourites of heaven, a kingdom of priests, a holy nation, dignified and distinguished by God's miraculous appearances among them and for them. Romans 10:9, ESV: "because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved." Behold, what manner of love! The Absolute Sovereignty of God: What Is Romans Nine About? 1706. In Romans 9:11-13 Paul has asserted that God elected Jacob butnot Esau and that this election was not due to any works done bythem at all; in fact it was done before they were born. By showing how this rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, Romans 9:25-29. He quotes that scripture to show God's sovereignty in dispensing his favours (Exodus 33:19): I will be gracious to whom I will be gracious. The God of Romans 9 has been the rock-solid foundation of all I have said and all I have done in the last 22 years. The Jews stand in relation to them, are their children, and proud enough they are of it: We have Abraham to our father. Paul is hiding nothing here. When we mistake the word, and misunderstand the promise, no marvel if we are ready to quarrel with God about the accomplishment and therefore the sense of this must first be duly stated. Romans 9. Now the difficulty is to reconcile the rejection of the unbelieving Jews with the word of God's promise, and the external tokens of the divine favour, which had been conferred upon them. What does Romans chapter 9 mean? It is wisdom as much as may be to mollify those truths which sound harshly and seem unpleasant: dip the nail in oil, it will drive the better. Emotions run high when you feel your man-centered world crumbling around you. Nay, some think that the expression goes further, and that he could be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. God forbid. They thirsted for his blood, persecuted him as the most obnoxious person in the world, the curse and plague of his generation, 1 Corinthians 4:13; Acts 22:22. 3. For they [are] not all Israel, … Romans 9:30,31 Accordingly, the Gentiles have attained the When I entered seminary I believed in the freedom of my will, in the sense that it was ultimately self-determining. Now that the gospel was preached, and Christian churches were planted, this national body was thereby abandoned, their church-polity dissolved and Christian churches (and in process of time Christian nations), embodied in like manner, become their successors in the divine favour, and those special privileges and protections which were the products of that favour. Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. I. It shows him to be a man of a forgiving spirit. They need not be embodied with the Jews, nor go up to Jerusalem to worship but, wherever they are scattered over the face of the earth, there will God own them. In this salvation of the remnant we are told (Romans 9:28) from the prophet, (1.) If you have a Bible that puts Old Testament quotations in small caps, you can easily see that Paul builds his argument in Romans 9 on the Old Testament. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it. 9:9: For this is the word of the promise - By the power of which Isaac was conceived, and not by the power of nature. Furthermore, Paul believed that what Scripture says, God says. 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. I. Ellicott's Commentary for English Readers. (2.) He is putting it all out in the open. Observe. Romans 9:19-24 and that he was unquestionably free to suspend his judgments, where deserved, either for the more signal display of his power in taking vengeance on some, or of his mercy in calling others to glory. That is the gospel of Romans 9. How they missed their end: they followed after the law of righteousness (Romans 9:31)-- they talked much of justification and holiness, seemed very ambitious of being the people of God and the favourites of heaven, but they did not attain to it, that is, the greatest part of them did not as many as stuck to their old Jewish principles and ceremonies, and pursued a happiness in those observances, embracing the shadows now that the substance was come, these fell short of acceptance with God, were not owned as his people, nor went to their house justified. He appeals likewise to his own conscience, which was instead of a thousand witnesses. Romans 9:6 "Not as though the word of God hath taken none effect. He gives us the reason of this affection and concern. Because they sought it not by faith, but as it were by the works of the law. Both lay struggling alike in their mother's womb, when it was said, The elder shall serve the younger, without respect to good or bad works done or foreseen, that the purpose of God according to election might stand--that this great truth may be established, that God chooses some and refuses others as a free agent, by his own absolute and sovereign will, dispensing his favours or withholding them as he pleases. If this be so, then what becomes of the Jews, of them all as a complex body, especially those of them that do not embrace Christ, nor believe the gospel? To properly understand what God means when he says “hate” in Romans 9:13 we need to do some exegetical work. (Jonathan Edwards, Selections, 58–59). But they sought by the works of the law as if they were to expect justification by their observance of the precepts and ceremonies of the law of Moses. Paul’s Anguish Over Israel. (5.) II. [2.] The sovereignty of God meant that he can do anything with me that I give him permission to do. Which is not a thing to be imagined concerning any word of God. Bibliography InformationHenry, Matthew. In verse 14 he says, “What shall we say then? Now this part of his discourse is in answer to two objections. Romans 9:13 “Just as it is written: ‘Jacob I loved, but Esau I hated.’” Explanation and Commentary of Romans 9:13. I will make all my goodness to pass before thee, says God (Romans 9:19), and that given out freely: I will be gracious to whom I will be gracious. 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty. There are two experiences in my life that make Romans 9 one of the most important chapters in shaping the way I think about everything, and the way I have been led in ministry. He would be willing to undergo the greatest misery to do them good. Then, about ten years later, came the fall of 1979. It becomes us to submit to him, not to reply against him to lie down under his hand, not to fly in his face, nor to charge him with folly. 2. And would you know who these vessels of mercy are? His conclusion concerning both these we have, Romans 9:18. We have here the apostle's solemn profession of a great concern for the nation and people of the Jews--that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. 32 Wherefore? But they are a useful number--the seed, the substance, of the next generation, Isaiah 6:13. My one aim on this leave was to study Romans 9 and write a book on it that would settle, in my own mind, the meaning of these verses. This he does in four ways:-- 1. 16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Had the apostle been arguing only for God's sovereignty in appointing and ordering the terms and conditions of acceptance and salvation, there had not been the least colour for this objection for he might well find fault if people refused to come up to the terms on which such a salvation is offered the salvation being so great, the terms could not be hard. God’s absolute sovereignty and justice, with respect to salvation and damnation, is what my mind seems to rest assured of, as much as of any thing that I see with my eyes, at least it is so at times. Men, when they cut short, do amiss they do indeed despatch causes but, when God cuts short, it is always in righteousness. 6 I don’t mean that God failed to keep his promise to the Jewish people. Will the blood-bought promises that we Gentiles and Jews are staking our lives on stand? 3. Romans 9 comes after Romans 8 for this utterly crucial reason: it shows that the word of God’s covenant with Israel has not failed, because it is grounded in God’s sovereign, electing mercy. Those that have the honour and happiness of being counted for the seed have it not for the sake of any merit or desert of their own, but purely by virtue of the promise, in which God hath obliged himself of his own good pleasure to grant the promised favour. Those whom God calls his people he calls beloved: he loves those that are his own. Amen. Is not that promise nullified and made of none effect? In other words, the word of God has not failed because the promises were not made to all ethnic Israel in such a way that secured the salvation of every individual Israelite. Contributed by C. Philip Green on Oct 22, 2020. based on 1 rating. But that from this it follows that the word of God takes no effect he denies (Romans 9:6), and proves the denial in the rest of the chapter, which serves likewise to illustrate the great doctrine of predestination, which he had spoken of (Romans 8:28) as the first wheel which in the business of salvation sets all the other wheels a-going. He will likewise make his power known, to dynaton autou. but it is not so in this case. It was for the father's sake that they were taken into covenant, Romans 11:28. With us contractions are apt to darken things:--. I will not simply be pondered, I will be proclaimed. As I studied Romans 9 day after day, I began to see a God so majestic and so free and so absolutely sovereign that my analysis merged into worship and the Lord said, in effect, “I will not simply be analyzed, I will be adored. But thanks be to God’s mercy and patience, at the end of the semester I wrote in my blue book for the final exam, “Romans 9 is like a tiger going about devouring free-willers like me.” That was the end of my love affair with human autonomy and the ultimate self-determination of my will. For who can resist his will?” Those are the questions we are confronted with in this chapter. Not by faith, not by embracing the Christian religion, and depending upon the merit of Christ, and submitting to the terms of the gospel, which were the very life and end of the law. Not that promise nullified and made of none effect around you a of... Might give the impression that Romans 9 was the cause of their relation to them: my,! 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