Chapter 9 opens a new, clearly defined section of the epistle. In Romans 1–8, the apostle has unfolded his Gospel, in which all distinction between Jew and Gentile disappears. But he knew that many might see his teaching as proof that he had no love for his own nation, and no regard for God’s promises concerning them. Because of this, we now have three “dispensational” chapters that explain the mystery of God’s ways with Israel to us.
In the first three verses of chapter 9, Paul declares his deep love for his people. His affection for them is similar to that of Moses, who prayed, “Blot me, I pray You, out of Your book” (Exodus 32:32). Then, in verses 4 and 5, he lists the great privileges that had been given to them. Last in the list, but certainly not least, is the fact that Christ came from among them according to the flesh, and Paul plainly states His deity.
How then did it happen that Israel ended up in such a sad condition? Had the Word of God failed? Not at all. The first great fact brought forward to explain this situation is the sovereignty of God.
Now Israel, of all people, was the last in the world who could afford to argue against divine sovereignty, because again and again it had been exercised in their favor. This point stands out very clearly up to verse 16. God made a sovereign choice regarding the sons of both Abraham and Isaac. He chose Isaac and Jacob, and set aside Ishmael and Esau. If anyone wished to object to God making a choice, they would also have to erase all distinction between themselves and the Ishmaelites and Edomites. That is something they would never accept for a moment. Well then, God was only continuing to act as He had already acted—and therefore not all who were of Israel by natural descent were the true Israel of God.
Moreover, when Israel made the golden calf in the wilderness, they would have been wiped out in judgment if the law had taken its full course. Instead, God fell back on His sovereign mercy, as His words in Exodus 33:19, quoted here in verse 15, attest. This is the third example of God exercising His sovereignty in their favor, while verse 17 shows God exercising His sovereignty against Pharaoh.
The plain facts are these:
God has a will.
He exercises that will as He pleases.
No one can successfully resist it.
If His will is challenged, its rightness can always be demonstrated when the end is reached.
God is like the potter, and man is like the clay.
Yet how often God’s will is challenged! How much reasoning has been expended on the facts stated in this chapter! How slow we are to admit that God has the right to do as He pleases—and that He alone truly has that right, because He alone is perfect in foreknowledge, wisdom, righteousness, and love. Things often seem puzzling to us—but that is because we are imperfect.
Verse 13 has caused difficulty for some. But that statement is quoted from the book of Malachi; those words were written long after both Jacob and Esau had fully shown what was in them. Verse 12, however, records what was said before they were born. Others have objected to God’s words to Pharaoh as quoted in verse 17. The answer to such objections is found in this chapter, in verses 21–23. People oppose themselves to God, harden their hearts against Him, and in the end, God makes them a striking example. He has the right to do so, while others become “vessels of mercy” whom He prepares beforehand for glory.
Therefore, if anyone objects to what God is doing today—calling out, through the Gospel, an elect people from both Jews and Gentiles—the answer is simple: God is only doing now what He has done in the past. Moreover, the prophets had already foreseen that He would act this way. Both Moses and Isaiah had predicted that only a remnant of Israel would be saved and that a people who were formerly “not beloved” would be called into favor. This is stated in verses 25–29.
The whole matter is briefly summarized in the closing verses. Israel stumbled over that “stumbling stone,” which is Christ. They also misused the law, treating it as a ladder by which they might climb into righteousness, instead of a plumb line by which all their supposed righteousness might be tested. Israel failed to reach righteousness by law, and Gentiles attained righteousness by faith.
Romans 9 – God’s Sovereignty in Israel’s History
Chapter 9 opens a new, clearly defined section of the epistle. In Romans 1–8, the apostle has unfolded his Gospel, in which all distinction between Jew and Gentile disappears. But he knew that many might see his teaching as proof that he had no love for his own nation, and no regard for God’s promises concerning them. Because of this, we now have three “dispensational” chapters that explain the mystery of God’s ways with Israel to us.
In the first three verses of chapter 9, Paul declares his deep love for his people. His affection for them is similar to that of Moses, who prayed, “Blot me, I pray You, out of Your book” (Exodus 32:32). Then, in verses 4 and 5, he lists the great privileges that had been given to them. Last in the list, but certainly not least, is the fact that Christ came from among them according to the flesh, and Paul plainly states His deity.
How then did it happen that Israel ended up in such a sad condition? Had the Word of God failed? Not at all. The first great fact brought forward to explain this situation is the sovereignty of God.
Now Israel, of all people, was the last in the world who could afford to argue against divine sovereignty, because again and again it had been exercised in their favor. This point stands out very clearly up to verse 16. God made a sovereign choice regarding the sons of both Abraham and Isaac. He chose Isaac and Jacob, and set aside Ishmael and Esau. If anyone wished to object to God making a choice, they would also have to erase all distinction between themselves and the Ishmaelites and Edomites. That is something they would never accept for a moment. Well then, God was only continuing to act as He had already acted—and therefore not all who were of Israel by natural descent were the true Israel of God.
Moreover, when Israel made the golden calf in the wilderness, they would have been wiped out in judgment if the law had taken its full course. Instead, God fell back on His sovereign mercy, as His words in Exodus 33:19, quoted here in verse 15, attest. This is the third example of God exercising His sovereignty in their favor, while verse 17 shows God exercising His sovereignty against Pharaoh.
The plain facts are these:
God is like the potter, and man is like the clay.
Yet how often God’s will is challenged! How much reasoning has been expended on the facts stated in this chapter! How slow we are to admit that God has the right to do as He pleases—and that He alone truly has that right, because He alone is perfect in foreknowledge, wisdom, righteousness, and love. Things often seem puzzling to us—but that is because we are imperfect.
Verse 13 has caused difficulty for some. But that statement is quoted from the book of Malachi; those words were written long after both Jacob and Esau had fully shown what was in them. Verse 12, however, records what was said before they were born. Others have objected to God’s words to Pharaoh as quoted in verse 17. The answer to such objections is found in this chapter, in verses 21–23. People oppose themselves to God, harden their hearts against Him, and in the end, God makes them a striking example. He has the right to do so, while others become “vessels of mercy” whom He prepares beforehand for glory.
Therefore, if anyone objects to what God is doing today—calling out, through the Gospel, an elect people from both Jews and Gentiles—the answer is simple: God is only doing now what He has done in the past. Moreover, the prophets had already foreseen that He would act this way. Both Moses and Isaiah had predicted that only a remnant of Israel would be saved and that a people who were formerly “not beloved” would be called into favor. This is stated in verses 25–29.
The whole matter is briefly summarized in the closing verses. Israel stumbled over that “stumbling stone,” which is Christ. They also misused the law, treating it as a ladder by which they might climb into righteousness, instead of a plumb line by which all their supposed righteousness might be tested. Israel failed to reach righteousness by law, and Gentiles attained righteousness by faith.
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