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Romans - Chapter 9

Mark Dunagan
10/29/17 - Sunday Morning

Romans

Chapter 9

From the very first chapter in the book of Romans the Holy Spirit had declared that the gospel is the power of God unto salvation to all that believe, to the Jew first and then to the Greek (Romans 1:16). In the rest of chapter 1 and into chapter 2 Paul demonstrates how much the immoral Gentile and the moral Gentile needed the gospel. In chapter 3 he continues and points out how much the Jewish person, who did have the oracles of God, needed the gospel as well. From their own Scriptures he proves this assertion by referencing where God often had referred to the Jewish people as “sinners” in the Old Testament (Romans 3:9-23). The point is then made that the gospel is not some new innovation, but rather the gospel is what the Law and the Prophets predicted would arrive (3:21). In chapter 4 Paul provides us with the example of Abraham, who was not saved by the Law of Moses, but was accounted as being righteous because of his obedient faith. Then Paul makes the case that even though mankind has been sinning since Adam (5:12), Jesus’ death on the cross can cleanse all sinners who repent. In chapter 6 Paul deals with the argument that teaching we are saved apart from the Law of Moses will only produce immoral behavior among believers. Actually, he notes that making the decision to be baptized into Christ is a decision to cease the practice of sin (6:2) and to start walking in newness of life (4). Paul then gives his own personal experience as a godly man who was seeking to be right with God under the Law of Moses and the frustration and failure that resulted (7:14-25). Chapter 8 deals with the amazing salvation and resources that we now have in Jesus (8:1; 26-28; 32). Yet while Paul and others were basking in a state of no condemnation (8:1), the sad fact was that multitudes of his Jewish countrymen were still outside of Christ when this letter was written (9:1). 

Great and Unceasing Sorrow

When Paul taught that the Law of Moses had been removed at the cross, he was not acting like a disgruntled Jewish man. He loved his nation, so much that he was willing, if God allowed it, to take their place in hell if that would result in their salvation (9:3-5). So the real question is, if God had promised so many things to the Jewish nation, why was it that most Jews remained unblessed outside of Christ? Had God or His word failed? 

The Word of God Has Not Failed

In chapter 11 Paul will remind the reader that He was as Jewish as they come and he had become a Christian (11:1-2), and so had a number of other Jewish people (11:5; Acts 2:41), including a number of the Jewish priests (Acts 6:7).

The Truth about Ancestry

When John the Baptist suddenly appeared preaching and baptizing in the wilderness and around the Jordan River he warned the Jewish people who were relying too much upon their physical ties to Abraham (Matthew 3:9). Jesus equally confronted this overemphasis on physical ancestry. He reminded His generation that a true descendant of Abraham would act like Abraham, which included accepting the truth when they heard it (John 8:39-40).  

They are Not All Israel

In this chapter the Holy Spirit will eventually get around to salvation (9:24ff), but initially His point is that merely being a direct descendant of Abraham did not save a person, in addition, it did not even qualify one to be part of the Messianic line or the nation of Israel. Two examples are then cited: Ishmael was the son of Abraham, but was never considered an Israelite (9:7-9). Then in the next generation, Esau was a grandson of Abraham and yet he was never part of the Messianic line and his descendants became the Edomites (9:10-13). Genetics have such a small role to play in our salvation that near the end of this chapter Paul reminds us that unless there had been a godly remnant among the Israelites in the Old Testament, the nation would have resembled the wicked cities of Sodom and Gomorrorah (Romans 9:29). 

Not Because of Works: 9:11

Throughout the book of Romans, as well as the rest of the New Testament the point is repeatedly made that in order to end of saved a person does need to obey God (Matthew 7:21; Romans 2:6-8). Thus, in Romans 9:11-16 God is not talking about the personal salvation of Jacob and Esau. Rather he is talking about the how God used the descendants of Jacob in His plan. Esau never served Jacob as an individual (9:12), yet the Edomites were in subjection to the Israelites. In verse 13 God is not saying that He wanted Esau to end up lost and Jacob to end up saved, no matter how they lived.  Rather, both nations were guilty and deserved to be permanently removed from their land and disappear as a nation, but God had graciously allowed Israel to return home and survive as a nation. Yet God had been very merciful to both nations over the years.

Willing and Running: 9:16

Our personal salvation is tied to being “willing” (Revelation 22:17; 2:20) and running (Luke 13:24; Hebrews 12:1). By contrast this section is teaching that one could not simply become part of the Messianic line by personal desire. Yet, in the Old Testament God saved people that were not in that lineage, including individuals like Melchizedek and Rahab the Harlot.

Pharaoh: 9:17

Allow me to make the following observations about Paul’s use of Pharaoh in this chapter.

Paul might be anticipating or dealing with an argument. The argument might sound something like: “If God used the nation of Israel to bring Jesus into the world, then God owes them salvation”. Paul then could say, “God used Pharaoh, does that mean that God owes him salvation?” The point is that just because God used the nation to bring Jesus into the world does not mean that He unconditionally must save them not matter how they live.

God did not harden Pharaoh against his will. In the book of Exodus Pharaoh is often spoken as hardening his own heart (Exodus 8:15). God did not make Pharaoh’s heart hard before he heard the truth. Rather, Pharaoh is often pictured as returning to a hardened state after God shows him mercy and removes a particular plague (Exodus 8:15; 32; 9:34).

Throughout the account Pharaoh is spoken as being personally accountable for his choices. For example, Moses will admonish him and say, “Only do not let Pharaoh deal deceitfully” (8:29). Then again, “Still you exalt yourself against My people” (Exodus 9:17).

Instead of trying to prevent Pharaoh from believing, God has been very merciful to Pharaoh and has allowed him to live despite his many sins and defiant attitude (Romans 9:17). In light of all the second chances that God gave to Pharaoh, one cannot honestly argue that God treated him unfairly (Romans 9:19). 

God desires to have mercy upon all (2 Peter 3:9) and actually shows mercy to all. God continues to send His blessings upon sinful men (Luke 6:35), Jesus died for all men (John 3:16), and God is waiting for all to repent.

Why Does He Still Find Fault?

This seems to be an argument that would contend, “If God is glorified by our disobedience, if His will is still accomplished, then how can He blame us or hold us accountable for our sins?”

For Who Resists His Will?

God’s will in the context is His purpose in using individuals and nations to bring about His purposes. From other passages it is clear that man can resist God’s will, that is, His laws and commandments (1 John 3:4). Yet there is another will of God, that is, His purpose to bring about Christ – this is a will that no man can frustrate. Yes, Pharaoh resisted, and Israel rebelled, but God’s plan was still fulfilled. Pharaoh did not have to resist God's will. God's will could have been worked out in at least two ways. Pharaoh could have submitted to God, and everyone would have heard that the great king of Egypt even bows before the God of Israel. Thus God is glorified and His name is published. Or, Pharaoh could foolishly resist, and God could destroy Egypt to the point that Pharaoh would be forced to let Israel go. God would still be glorified as the other nations hear about what He has done for Israel (Joshua 2:10).

Someone might say, “But why did God “pick on” this particular Pharaoh?” First, being “picked on” can result in my salvation!  God “picked on” the people of Nineveh, they repented! (Jonah 3). God “picked on” Saul, and he became a Christian! (Acts 9) In the final analysis, God “picks on” everyone in one degree or another. God “picked on” you when someone confronted you with the truth and challenged your former view of life. The question is never, “It's not fair that God picked on me”, but rather, “How am I going to respond to the commandments given by my Creator?” (Matthew 28:19-20).

The Potter and the Clay: 9:21

The point is not that God treats people like puppets, rather many other passages that use this same analogy speak of the freewill choices of those involved (Jeremiah 18:7ff; 2 Timothy 2:20-22).

Endured with Much Patience: 9:22

This chapter does not present to us a God who arbitrarily takes some to heaven and sends others to hell apart from their choices. Rather, it presents a God who is incredibly merciful even with very defiant individuals and who gave Pharaoh as well as the nation of Israel many undeserved second chances. It presents a God who continues to appeal to the rebellious in the hope that they will change.

God’s People: 9:24-33

The concept that physical ancestry was not an automatic ticket to heaven was even taught in the Old Testament. Hosea had spoken of a people that were not the people of God who then would become the people of God (9:25-26). Isaiah had said that only a portion of the Jewish nation would be saved (9:27). The truth is that many Gentiles decided to trust and obey God when they heard the gospel (9:30), and sadly many Jewish people thought that they ancestry would save them and thus stumbled when Jesus came and told them to repent (9:32-33).

Mark Dunagan | mdunagan@frontier.net
Beaverton Church of Christ | 503-644-9017
www.beavertonchurchofchrist.net