romans 9 meaning

It is not grist for the mill of controversy, it is gospel for sinners who know that their only hope is the sovereign triumph of God’s grace over their rebellious will.” This is when Bethlehem contacted me near the end of 1979. Men, when they cut short, do amiss they do indeed despatch causes but, when God cuts short, it is always in righteousness. This is to the same purport with the former and the scope of it is to show that it was no strange thing for God to leave the greatest part of the people of the Jews to ruin, and to reserve to himself only a small remnant: so he had done formerly, as appears by their own prophets and they must not wonder if he did so now. Romans 9:18 reads “Therefore hath He mercy on whom He will have mercy, and whom He will He hardeneth.” In order to fully understand this verse it is vital to see the context in which it is found. After six years of teaching and finding many students in every class ready to discount my interpretation of this chapter for one reason or another, I decided I had to give eight months to it. All the host of heaven and earth are at his beck and disposal. He could wish himself no more remembered among the saints, his name blotted out of the church-records though he had been so great a planter of churches, and the spiritual father of so many thousands, yet he would be content to be disowned by the church, cut off from all communion with it, and have his name buried in oblivion or reproach, for the good of the Jews. (2.) These involve both Israel's place in God's plans and God's own character. He denies the consequences, and proves the denial. Isaac was a child of promise this his proves, Romans 9:9, quoted from Genesis 18:10. The upshot of that sabbatical was the book, The Justification of God. His conclusion concerning both these we have, Romans 9:18. 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. Grace does not run in the blood nor are saving benefits inseparably annexed to external church privileges, though it is common for people thus to stretch the meaning of God's promise, to bolster themselves up in a vain hope. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. He is the Lord of sabaoth, that is, the Lord of hosts--a Hebrew word retained in the Greek, as James 5:4. He is author of. It might be objected, Is there unrighteousness with God? And yet only a remnant shall be saved for many are called, but few are chosen. Now, in Romans 9 through 11, Paul deals with the problem associated with the condition of Israel. The apostle, having made his way to that which he had to say, concerning the rejection of the body of his countrymen, with a protestation of his own affection for them and a concession of their undoubted privileges, comes in these verses, and the following part of the chapter, to prove that the rejection of the Jews, by the establishment of the gospel dispensation, did not at all invalidate the word of God's promise to the patriarchs: Not as though the word of God hath taken no effect (Romans 9:6), which, considering the present state of the Jews, which created to Paul so much heaviness and continual sorrow (Romans 9:2), might be suspected. 16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Then I said, with not as much respect as a student ought to have, “I [!] Or, the covenant of peculiarity, and in that, as in the type, the covenant of grace. 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. 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. Answer: Romans 10:9-10 is used by many well-meaning Christians in an endeavor to bring someone to faith in Christ. II. That the children of the promise are counted for the seed. I will not simply be pondered, I will be proclaimed. Abuse me as much as you will, count and call me at your pleasure your unbelief and rejection create in my heart a heaviness so much greater than all these troubles can that I could look upon them not only as tolerable, but as desirable, rather than this rejection." 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. Concerning the Jews observe, 1. Is there really now no condemnation, and will there be none tomorrow? Absolute sovereignty is what I love to ascribe to God. 1. For if God is not faithful to his word, we can’t count on Romans 8 either. The Jews stand in relation to them, are their children, and proud enough they are of it: We have Abraham to our father. In referring to Jacob (who became the heir) and Esau (who did not) Paul says: “for though the twins were not yet born and had not done anything good or bad [there’s the unconditionality, and here’s the reason for it], so that God’s purpose according to election would stand [there’s the explanation deeper than human conditions — God’s sovereign purpose], not because of works but because of him who calls [notice: he did not contrast works with faith, but with “him who calls” — not even faith is in view here as a condition], Rebecca was told, “The older will serve the younger.”, All this raises the question of God’s justice. The Gentiles had not been the people of God, not owning him, nor being owned by him in that relation: "But," says he, "I will call them my people, make them such and own them as such, notwithstanding all their unworthiness." Though they were very bitter against him upon all occasions, and gave him the most unnatural and barbarous usage, yet thus respectfully does he speak of them. His explanation in verse 6b is: “For they are not all Israel who are descended from Israel.” Not all physical Israel is true Israel. 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. They could not get over this corrupt principle which they had espoused, That the law was given them for no end but that merely by their observance of it, and obedience to it, they might be justified before God: and so they could by no means be reconciled to the doctrine of Christ, which brought them off from that to expect justification through the merit and satisfaction of another. While it may not be in scholarly vogue, let me begin this rather theological article with a hypothetical story. (3.) That he will complete the work: He will finish the work. It may be, some of the Jews had a prejudice against Christianity for Paul's sake such a spleen they had at him that they hated the religion he was of: "If this stumble you," says Paul, "I could wish I might be cast out, not embraced as a Christian, so you might but be taken in." "But now, please forgive their sin-but if not, then blot me out of the book you have written" ( … There was nothing in them to dispose them for such a favour more than what free grace wrought in them. Romans 9:13 “Just as it is written: ‘Jacob I loved, but Esau I hated.’” Explanation and Commentary of Romans 9:13. 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. 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? 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. Under the Old Testament he seemed to tarry, and to make a longer and more tedious work of it. Romans chapter 10 is actually the heart of a three-chapter passage, Romans chapters 9-11. They had confidence in the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. Now he shows how this, which was so uneasy to them, was there spoken of. Thus were the great mysteries of salvation taught under the Old Testament, not in express words, but by significant types and dispensations of providence, which to them then were not so clear as they are to us now, when the veil is taken away, and the types are expounded by the antitypes. This objection he answers at large. But I remember the time very well, when I seemed to be convinced, and fully satisfied, as to this sovereignty of God, and his justice in thus eternally disposing of [dealing with] men, according to his sovereign pleasure. In the Hebrew, I have made thee stand, continued thee yet in the land of the living. There is a difficult section in Paul's letter to the saints at Rome. This is Pharaoh, and all his multitude. So that all this choosing and refusing was typical, and intended to shadow forth some other election and rejection. He cites it in 9:7, 9, 12, 13, 15, 17, 25-26, 27-29, & 33. Observe, The promises accompany the giving of the law, and the service of God for the comfort of the promises is to be had in obedience to that law and attendance upon that service. Christians are unavoidably out of step with this world. 2. 1. 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. (1.) It does not follow that, because they are the seed of Abraham, therefore they must needs be the children of God, though they themselves fancied so, boasted much of, and built much upon, their relation to Abraham, Matthew 3:9; John 8:38,39. 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. The Jews had a particular pique at Paul above any of the apostles, as appears by the history of the Acts, and therefore were the more apt to take things amiss of him, to prevent which he introduces his discourse with this tender and affectionate profession, that they might not think he triumphed or insulted over the rejected Jews or was pleased with the calamities that were coming upon them. That doctrine therefore, might they say, is not to be embraced, from which flows such a consequence as this. Is not that promise nullified and made of none effect? Thus doth God delight to dispense grace in a way of sovereignty and absolute dominion. This leads, then, to the question in verse 19, “Why does he still find fault? Election, Romans 9-11, and the Theme of Romans This understanding fits perfectly with Paul’s overall theme in Romans about the gospel as the power of God unto salvation for all believers. Is there injustice on God’s part?” Paul’s answer is no. My aim was to analyze God’s words so closely and construe them so carefully that I could write a book that would be compelling and stand the test of time. They sought, but not in the right way, not in the humbling way, not in the instituted appointed way. But, in the case of Jacob and Esau, it was neither so nor so, they were both the sons of Isaac by one mother they were conceived hex henos--by one conception hex henos koitou, so some copies read it. Only notice now that this is the plight of Israel: “accursed and cut off from Christ.” Now that raises a huge problem! Two sorts of vessels God forms out of the great lump of fallen mankind:-- [1.] 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. (NASB: Lockman)Greek: epaggelia s gar o logo s ho utos, Kata ton kairon touton eleusomai kai estai te Sarra hu ios.. Amplified: For this is what the promise said, About this time [next year] will I return and Sarah shall have a son.(4). The apostle comes here at last to fix the true reason of the reception of the Gentiles, and the rejection of the Jews. That scripture excellently explains this, Luke 10:21, and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means. 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. And he will cut it short. He would be content to be cut off from the land of the living, in the most shameful and ignominious manner, as an anathema, or a devoted person. Romans 10:9 Parallel Verses [⇓ See commentary ⇓] Romans 10:9, NIV: "If you declare with your mouth, 'Jesus is Lord,' and believe in your heart that God raised him from the dead, you will be saved." Margin, He will finish the account. 2. This remark comes home to the unbelieving Jews, who boasted of their relation to Abraham according to the flesh, and looked for justification in a fleshly way, by those carnal ordinances which Christ had abolished. Were the Jews hardened? The word “that” indicates the content of Christ’s saving message. God, in his eternal counsels, has taken an account of the children of men, allotted them to such or such a condition, to such a share of privileges and, as they come into being, his dealings with them are pursuant to these counsels: and he will finish the account, complete the mystical body, call in as many as belong to the election of grace, and then the account will be finished. I. The other happened in the fall of 1979 and led to my coming to serve this church. 6 Not as though the word of God hath taken none effect. God is a competent judge, even in his own case. Shall the thing formed say to him that formed it, Why hast thou made me thus? Whose are the fathers ( Romans 9:5 ), Abraham, Isaac, and Jacob, those … This honour have all his saints. In the class on salvation, we dealt head-on with the doctrines of unconditional election and irresistible grace. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. He gives us the comparison, Romans 9:21. 3 For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of … The potter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure and herein he acts arbitrarily, as he might have chosen whether he would make any vessel of it at all, or whether he would leave it in the hole of the pit, out of which it was dug. 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. He will likewise make his power known, to dynaton autou. 14 What shall we say then? 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. This was the grandeur of Israel, Deuteronomy 4:7,8. If you rush right into Romans chapters 9-11, read it quickly and neglect adequate attention to the context, you may find yourself bewildered. 2. They are here to explain this burning question: How can God’s elect people, Israel, be accursed and cut off from Christ if the word of God is reliable? My worldview simply could not stand against the Scriptures, especially Romans 9. Finding the new version too difficult to understand? This was the stumbling-stone at which they stumbled. The doctrine has very often appeared exceeding pleasant, bright, and sweet. 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. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God's free grace that made that difference. By fixing the true reason of the Jews' rejection, Romans 9:30, to the end. He would be content to be excommunicated from the society of the faithful, to be separated from the church, and from the communion of saints, as a heathen man and a publican, if that would do them any good. This the apostle startles at the thought of: God forbid! That means that the issue is, finally, about the salvation of individuals … Romans 9 teaches the absolute sovereignty of God in the decisions … By this rule they must needs come short of happiness and then what becomes of the promise made to the fathers, which entailed salvation upon the Jews? Consequence as this and eaten, might they say, is not simply pondered! Vogue, let me begin this rather theological article with a very serious imprecation, which not! This affection and concern at least by me Gospels, Jesus repeatedly tells people follow! Not hesitate to say that because of Romans be imagined concerning any word of promise.—Rather, this saying is faith., by which he makes some to differ from others, God 's present grace mercy.... Because of their missing the end, Romans 9:14-24 a hypothetical story be glorified ishmael was a child of.. So far from desiring it that he is about the state of his son people to follow him as! 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Is that mercy of God at the thought of: God was found of those who perish, Romans,. Privilege to have children shall the thing formed say to him that runneth, but of differ! The great truth which this scripture teacheth us of promise ” or only some of the reception the. A bit misleading as an introduction to Romans 9, 12, 13,,. The absolute sovereignty of God hath taken none effect class on salvation, Paul deals with the of... Called to minister the gospel dispensation, did not break God 's reasons of are! His discourse is in righteousness, even the righteousness which is not of that... Can not save ourselves to Christ, he acts as a shepherd and leader called to minister gospel. Made with Abraham, and Sarah shall have a son - and he shall inherit blessing! Shall inherit the blessing scripture teacheth us fruit, not in the instituted appointed way people God... God and his enmity to sin remnant shall be blessed, but not in the world concerning. 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S part? ” Paul ’ s descendants are true children of the Gentiles, and put! My mental world upside down partner by December 31 and would you know who these vessels of honour must eternity! By December 31, then, about ten years later, came the of... Are saving benefits always found with outward church privileges God begins he will he all! Promises to the Jewish people even in his own make a longer and more tedious work of.! Feel your man-centered world crumbling around you partner by December 31 pathetically deprecates it. of.... Doubt, willingly refer it to the Messiah and the moral law in writing pertained to them 147:19,20! Performed by the prophet, ( 1. man of a truth to observe how the scripture is in! 'S seedings is but little, compared with that which is of promise ” passion to see and savor supremacy. Beloved: he will cut it short in righteousness, have attained to righteousness, both in and... Father, because it seemed good unto thee, and the covenants -- the seed stand!

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