A Biblical Exposition of Romans 9

A BIBLICAL EXPOSITION OF ROMANS 9

By Ezekiel Kimosop

Introduction

If one was to rank the Book of Romans among classes of New Testament Scripture, it would perhaps be listed as the 5^th Gospel. This Letter powerfully projects the working of God in Christ through whom the redemption works were accomplished. It articulates the works of redemption that are first taught in the gospels. The Book of Romans was written by a man whose spiritual transformation from a proud defender of the Jewish religious order to a leading First Century Christian theologian and missionary is captured in the Bible. Paul defends the purity and efficacy of the atonement in Christ for the Gentile and the Jew and proclaims that salvation is by grace alone through faith in Christ. Romans 3:23 is perhaps a befitting tribute to this great theological treatise. All indeed have sinned. Gentiles were lost in their spiritual blindness and given to idolatry while Jews fell out of favor with God when they broke His covenant with them. Both are desperately in need the salvation in Christ and it is for this reason that Paul makes a seasoned argument for the solution of the problem of human sin. Christ alone is the answer!

Paul weaves through the historical covenant dealings that God had with the Jewish people in order to demonstrate that the present spiritual position of the nation of Israel arose from their disobedience.

In the passage of Romans 9 which is the focus of this exposition, the writer outlines Israel’s calling by God in the patriarchs and their subsequent disobedience or falling away from God in rebellion. It outlines the promise of their future return to God through a remnant that shall be saved.

This letter also speaks to Gentile believers, reminding them of God’s grace in their adoption in Christ and for which they should be grateful. Romans 9 has been used by some scholars to teach the double predestination doctrine that holds that God has appointed a certain number of people to salvation while hardening the rest to eternal destruction.  They say that God’s sovereign election of believers was predestined in the same manner that God determined in advance that Israel would be preferred among other nations of the earth and that Jacob would rule over Esau. Has God appointed a specific fixed number of those who will enjoy eternal life will be saved? Has He also appointed the number of those to suffer eternal destruction to his glory as claimed by those who subscribe to this view?

This article is dedicated to a biblical examination of the passage of Romans 9 as read together with Romans 10-11 which conclude Paul’s argument.

A Brief outline of the Passage Context

In Romans 3 Paul declares that all have sinned against God and that they can only be justified by faith in Christ. In Romans 4 Paul picks out examples of Old Testament people who were declared righteous by God on account of their faith in God. In Romans 5 and 6, Paul continues with the illustration of the atonement in Christ, the new Adam, who secures the freedom of the believer from the slavery of sin. In Romans 8 Paul reveals that salvation is found in Christ alone and that the law was rendered legally defective the moment Christ was revealed. This passage focuses on the defense of salvation by grace alone through faith as affirmed in Ephesians 2:8-9. The writer demonstrates that the life of the believer was transformed from the life of disobedience because the Holy Spirit guides and illuminates his life. Romans 8 speaks of the new life of the believer and his adoption in Christ into God’s household and the redemption that awaits God’s creation when Christ is revealed. It concludes with a brief mention of the sanctification of the believer from the present earthly life to the glory to come. Chapters 9-11 address the issue of Israel’s predicament in view of its rebellion. The study of Romans 10-11 is critical to the contextual interpretation of Romans 9.

Structure of Romans 9

The passage of Romans 9 is structured along four outlines. Romans 9:1-5 speaks of Israel’s rejection of Christ. Romans 9:6-13 is dedicated to Paul’s reflection on God’s purpose which is consequent upon Israel’s rejection of God. Romans 9:14-29 is the largest passage in this chapter. It speaks of God’s justice and mercy. The final passage of Romans 9:30-33 relates to Israel’s state of isolation from God by reason of its rebellion.

The Pain of Israel’s Rejection – Romans 9:1-5

Romans 9:1-5 says “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. ³ For I could wish that I myself were accursed from Christ for my brethren, my ^[a]countrymen according to the flesh, 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” (NKJV).

Paul begins with a statement that conveys his heartfelt conviction that informs his address in this chapter. He is deeply sorrowful that his Jewish people who had tasted the goodness of the Lord had rejected Christ. His lament is aptly captured in Romans 9:3 where he wished he could suffer on their behalf if only that could bring them to Christ. The people of Israel are identified as the object of God’s grace by which they were adopted by God as a special people. God made a covenant with Israel which they repeatedly broke. They were therefore people of divine privilege who witnessed the glory of God and His great works through their wilderness journey and yet rebelled against God. Worse even, they rejected Christ, the Messiah from God who sought to draw them back to God by His sacrificial works of atonement (v.4). By His incarnate coming, Christ is identified with the very people who rejected Him. He was least esteemed among the very people who needed Him most. His divinity and eternity is outlined in verse 5. He is the eternally blessed God.

Israel’s Rejection and God’s Plan – Romans 9:6-13

Romans 9:6-13 says “But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel, ⁷ nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.” 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. ⁹ For this is the word of promise: “At this time I will come and Sarah shall have a son.”

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.” ¹³ As it is written, “Jacob I have loved, but Esau I have hated.” (NKJV)

In this passage, Paul demonstrates that even though Abraham had two sons, yet God chose the son by Sarah to be the son of promise. A similar but slightly different paradox emerged in Isaac’s case. He had two sons by the same mother. Again the second son was chosen to carry the promise to Abraham. In all these dealings, God continued to work out His purposes for Israel. In the second case, both sons were of the same seed and woman. Neither was deserving of election over the other. The choice of Jacob was purely an act of God’s grace. The quotations in vv. 12-13 were lifted from Genesis 25:23 and Malachi 1:1-2, respectively. They imply that the younger son would be preeminent over the older one.

Paul then continues with his theological treatise that he had developed from the previous passage. In Romans 9:6 he admits that by the grace of God, the Gentiles came to Christ even as the Jews stayed away in rebellion. Romans 9:11 is often quoted out of context by some scholars to teach that the believer has no responsibility in his coming to Christ. This Scripture speaks of God’s foreknowledge rather than a deterministic control. He knew that Jacob would be born and would take preeminence over his elder brother. Nowhere in this passage is it taught that God forced Esau to sell his birthright. We shall shortly revisit this issue in greater detail.

The doctrine of divine adoption was earlier amplified in Romans 8:12-17. Paul recounts the miracle provision of sons to the patriarchs, Abraham and Isaac (vv. 7-9). This is perhaps a shadow of God’s provision for the redemption of the church in Christ. Jesus was a Son of promise who founded the nation of God’s holy people, the Body of Christ. This model is also mirrored in Genesis 48 where the two sons of Joseph were adopted by Jacob under what some theologians refer to as “the crossed arms” adoption. Jacob deliberately gave the birthright blessings to the younger son Ephraim instead of Manasseh. This was despite Joseph's attempt at correcting the perceived cultural violation. 

Some deterministic scholars have argued that the message of Romans 9:13 is evidence of the operation of predestination election of believers before the foundations of the world. Such a conclusion does not appear to draw its footing from the teaching of Scripture. Does the fact that God loved (or preferred) Jacob but hated (despised) Esau affirm the predestination teaching that believers are chosen and regenerated before they can come to Christ? 

We learn from John 6:44 that God calls men to Himself because through the gospel of Jesus Christ.  This does not suggest that sinners have no role to play in the salvation process.  Genesis 25 reveals that Esau had his part to play in selling his birthright! Genesis 25:29-34 confirms that Esau sold his birthright over some stew! Genesis 25:33-34 confirms that Esau took an oath to sell his birthright to his brother. He violated his moral conscience at the exigency of temporal convenience. 

It is important however to appreciate that the illustrations in Romans 9 were not intended to demonstrate that God has eternally abandoned those who he despised or glossed over. The children of Esau would come to the knowledge of Christ in the same way that the Jews and Gentiles at large would!

There is a part that the believer should play in accepting the gift of God in Christ. God never forces people into salvation. He offers men the opportunity to come to Christ. In the same manner, God never led Adam to fall. He gave him a choice for obedience which he forfeited by his sinful transgression. This is also true concerning the election of Israel. They had an opportunity for obedience but they rebelled against God and broke the covenant with Him. They were scattered to the face of the earth until Christ.

Israel’s Rejection and God’s Justice – Romans 9:14-29

¹⁴ What shall we say then? Is there unrighteousness with God? Certainly not! 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. 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.

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?” ²¹ Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

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, ²⁴ even us whom He called, not of the Jews only, but also of the Gentiles?

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.”

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 ^[b]He will finish the work and cut it short in righteousness,
Because the Lord will make a short work upon the earth.”

²⁹ And as Isaiah said before:

“Unless the Lord of ^[c]Sabaoth had left us a seed,
We would have become like Sodom,
And we would have been made like Gomorrah.”(NKJV)

This is undoubtedly one of most difficult passages authored by Paul. Bible scholars have drawn conflicting conclusions on its interpretation. Others have relied on the positions adopted by the Patristic and Reformation theologians. This writer acknowledges this fact even as we scan through the verses of the passage to find the meaning of the message.

The Bible affirms in Romans 9:14-16 that Israel was chosen by God’s grace. It is instructive that the same mercy is later extended to Gentiles in Christ. The mention of Pharaoh’s example in v.17 does not, in my view, suggest that God hardens some people for destruction but that God can abandon some people to peril when they stubbornly rebel against Him. God simply abandoned Pharaoh to his fate because he rejected the petition by Moses who served God’s purposes.

The idea that Pharaoh’s hardening and his subsequent destruction is an illustration of the operation double predestination in Christian soteriology is perhaps overstretched. It should not escape the attention of the reader that Paul is using Pharaoh’s case as an illustration in demonstrating that God had shown mercy to Israel on several occasions and yet they still rebelled against Him. That is the overriding principle in Paul’s entire argument through Romans 9-11. Again, Paul is not teaching a double predestination doctrine in this illustration. He is still focused on showing how favored and privileged Israel was in the eyes of God yet they were undeserving of God’s grace. This is also true of the Gentiles in that God graciously brought them into His fold (Ephesians 2:11-22). 

Romans 9:19-21 says “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?” ²¹ Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?”

This passage carries a second analogy by Paul. He posits a diatribe rhetorical question which he proceeds to answer in vv. 22-23. Some consider his objection as focused on those who do not seek a sincere explanation on God’s sovereign actions but rather question His sovereignty. Verse 22 conveys the answer to a sincere question. God is longsuffering. He was patient with Pharaoh by giving him an opportunity to accede to the demands of Moses until that window was divinely shut. This also happened in Noah’s day. Luke 17:27 is implicit of God’s longsuffering (cf. Hebrews 11:7; 1 Peter 3:20). Notice also that Noah is described as a preacher of righteousness (2 Peter 2:5). When God’s justice is finally served on the wicked, the Bible demonstrates that they will have forfeited their opportunity to repent. This is true of the men of Sodom and Gomorrah. They tuned deaf ears to Lot’s prophetic warning of the coming judgment until it was too little too late (Genesis 19: 14; cf. Luke 17:28-29). They all perished in their rebellion and obstinacy. 

I further submit that Romans 9:22 does not demonstrate that God is actively preparing the vessels for destruction. It is part of a suppositional analogy set out in vv. 22-24.  The actor(s) are not directly mentioned in this context. Instead, the mention of God in v. 23 as actively preparing men for mercy and for His glory is evidence of his unmerited grace.

Romans 9:24-29 speaks of the remnant that God would save out of Israel. Again this is evidence of His divine omniscience and foreknowledge. The text does not suggest that God has predetermined a specific number of Jews to be saved but that through the preaching of the gospel, some Jews will come to Christ. This regrettably confirms that only a small remnant will believe the gospel of Christ. This is true concerning Gentiles as well. Paul quotes excerpts from Hosea and Isaiah to support his argument on God’s grace being extended to the Gentiles. God's patience and extension of mercy to His rebellious people in Hosea's day was unparalleled. This is equally demonstrated in His unmerited love to Israel in the coming of Christ. 

Salvation by God’s Grace Alone – Romans 9:30-33

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 ^[d]of righteousness. ³² Why? Because they did not seek it by faith, but as it were, ^[e]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.” (NKJV)

The final passage of Romans 9:30-33 concludes the view that salvation is only by grace through faith. It confirms that neither the Jew nor the Gentile deserved God’s grace. The last statement in Romans 9:33 reveals that those who believe in Christ will be saved. This again underscores the place of human responsibility in salvation (cf. John 3:16-17; Romans 10:5-11).  God will be justified and punishing the wicked who persist in their rebellion.

CONCLUSION

The message of Romans 9 has demonstrated that salvation is by God’s grace alone. It is not based on human race or ethnicity or any prior works. Jews and Gentiles will be saved but some (a large number) will reject Christ. God is not to blame for those who resist His atonement in Christ. It is by faith that believers are counted as members of true Israel. Being an ethnic Jew or having received the revelation of God in Moses was no advantage at all. This concluding statement is amplified in Romans 10-11 where Paul terminates his argument. Justification in Christ is by faith alone. Romans 11:32 says “For God has committed them all (Jews and Gentiles) to disobedience, that He might have mercy on all. It reveals God’s immeasurable grace; man’s sinfulness and the solution that God has provided in Christ. God is therefore not responsible for those who reject Christ. He is justified in His condemnation of sin. 
Has God decreed some to eternal life and some to eternal destruction?
Now to answer my question that I posited at the introduction section of this article, my view is that God has not decreed or deliberately appointed some to eternal life and the rest to eternal destruction. Each person has a personal responsibility in responding to God's grace in Christ. Those who hold to the deterministic doctrines teach that God had ordained  and decreed ahead of the fall that the twin destinies of men would be in place even before he created Adam and Eve. This doctrine however borders on the conclusion that God is the ultimate author of sin. Why? Because, in their view, God created some sinners for eternal condemnation and is therefore ultimately responsible for their divine destinies.
My view is that God created man sinless and man fell, not by God's decree or determinism, but by man's free will choice in his transgression as taught in the Scriptures (cf. Genesis 2:16-17, 3:1-6). God graciously offered a solution to man's sin in Christ's atoning death and this gift is available to all men who will respond to the conviction of the Holy Spirit at the proclamation of the Gospel. No sinner was assigned to be a reprobate for eternal condemnation. No sinner is "doomed from the womb" as suggested by some! Similarly, no sinner is privileged by reason of having been predestined to eternal life outside the works of the cross. The sinner who hears the gospel proclaimed and is convicted of his sin must make a choice for obedience to Christ or face the consequences of his disobedience. If he rejects God's saving grace in the gospel of Jesus Christ, he is personally liable for his destiny in the lake of fire. 

The God of Scripture neither decreed sin nor caused or predestined Adam to fall. He desires that all men come to repentance through the knowledge of Christ (2 Peter 3:9). 

 

© Ezekiel Kimosop 2020.