God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh it is quoted from Exodus 9:16. Vessels of mercy--filled with mercy. This objection he answers at large. As God chose Isaac and Jacob, and rejected Ishmael and Esau, so he might and did choose faith to be the condition of salvation and reject the works of the law. dropped it.” Somehow that was supposed to prove that my choice to drop the pen was not governed by anything but my sovereign self. But, we ask, who are these? Now he shows how this, which was so uneasy to them, was there spoken of. Vessels of honour must to eternity own themselves vessels of mercy. 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. If he is that free to have mercy on whom he wills and harden whom he wills (verse 18), and if it does not depend on man who wills or man who runs (verse 16) then, why does he still find fault? 1. 16 So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. 7 And only some of Abraham’s descendants are true children of Abraham. But only some of the people of Israel are really God’s people. 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. In these God is willing to show his wrath, that is, his punishing justice, and his enmity to sin. To make matters worse, after Bob arrived at his destination he discovered that his most substantial client h… Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God. Will he work all things together for our good? What about the word of God — the word of promise to Israel and covenant: “I will be your God, and you will be my people!” (Jeremiah 31:33). 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. The choosing of Jacob the younger, and preferring him before Esau the elder (so crossing hands), were to intimate that the Jews, though the natural seed of Abraham, and the first-born of the church, should be laid aside and the Gentiles, who were as the younger brother, should be taken in in their stead, and have the birthright and blessing. 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. II. (9) This is the word of promise.—Rather, this saying is of promise. (1.) In verse 14 he says, “What shall we say then? That the children of the promise are counted for the seed. By explaining the true meaning and intention of the promise, Romans 9:6-13. What his people are they are a seed, a small number. Chapter 9 brings a slight shift in focus to the Book of Romans. Observe. 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. 10 And not only this but when Rebecca also had conceived by one, even by our father Isaac 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth ) 12 It was said unto her, The elder shall serve the younger. II. Lest the Jews should think meanly of him, because he was of their alliance, he here speaks thus honourably concerning him: and it is a very full proof of the Godhead of Christ he is not only over all, as Mediator, but he is God blessed for ever. His explanation in verse 6b is: “For they are not all Israel who are descended from Israel.” Not all physical Israel is true Israel. Therefore, the promises to the true Israel and the promises of Romans 8 will stand! Paying attention to what the early church prayed for can help keep your prayer life from falling into a rut. Others understand it of the election and rejection of particular person--some loved, and others hated, from eternity. The Absolute Sovereignty of God: What Is Romans Nine About? What God is. A serious conundrum for those that deny the sovereignty of God in choosing who will be saved, this verse must be approached with great care. God forbid. It is so far from being an impeachment of the justice and righteousness of God that so many perish and are destroyed, that it is a wonder of divine power and mercy that all are not destroyed, that there are any saved for even those that are left to be a seed, if God had dealt with them according to their sins, had perished with the rest. And yet only a remnant shall be saved for many are called, but few are chosen. II. but it is not so in this case. 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. 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. (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). 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. (2.) Some understand it of the evangelical law and covenant, which Christ has introduced and established in the world: he has in that finished the work, put an end to the types and ceremonies of the Old Testament. 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?”. 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. These involve both Israel's place in God's plans and God's own character. They are not all really Israel that are so in name and profession. Not that I had aught to accuse my nation of, Acts 28:19. He lays down this proposition--that they are not all Israel who are of Israel (Romans 9:6), neither because they are, &c., Romans 9:7. This the apostle startles at the thought of: God forbid! Paul took pains to point out that all men are under sin and all need a Saviour. Paul was a Hebrew of the Hebrews. Observe, (1.) As to his divine nature, he is the Lord from heaven but, as to his human nature, he is of the seed of Abraham. Ultimately, however, for Paul the law finds its meaning, and is read rightly, when it is read as a witness to the death and resurrection of Jesus (Romans 3:21). But the result of that sabbatical was utterly unexpected — at least by me. The promises and threatenings shall be fulfilled. To clear up the justice of God in this great dispensation is the scope of the apostle here. In order to fully understand this verse it is vital to see the context in which it is found. Eleeso on han heleo--I will have mercy on whom I will have mercy. (1.) I beseech thee show me thy glory, says Moses, Exodus 33:18. What I did not expect was that six months into this analysis of Romans 9, God himself would speak to me so powerfully that I resigned my job at Bethel and made myself available to the Minnesota Baptist Conference if there were a church who would have me as a pastor. 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. 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. Romans 9 is an explanation for why the word of God has not failed even though God’s chosen people, Israel, as a whole, are not turning to Christ and being saved. 2. By reproving the objector (Romans 9:20): Nay but, O man. He and his father both served as Pharisees. The Gentiles did neither will it, nor run for it, for they sat in darkness, Matthew 4:16. In order to this, God endured them with much long-suffering--exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening. It was likewise the honour of the Jews, and one reason why Paul had a kindness for them, that, seeing God blessed for ever would be a man, he would be a Jew and, considering the posture and character of that people at that time, it may well be looked upon as a part of his humiliation. The wheels moved but slowly towards the extent of the church but now he will cut it short, and make a short work upon the earth. That he will complete the work: He will finish the work. Bob, a middle-aged salesman, was on a business trip in another state. (4.) Isaac was a child of promise this his proves, Romans 9:9, quoted from Genesis 18:10. (3.) III. Mentioning Christ, he interposes a very great word concerning him, that he is over all, God blessed for ever. Genesis 18:10. I had two children and a third on the way. … If it be his pleasure to discard them as not a people, and not obtaining mercy, their knocking off themselves was no resistance of his will. # 9:6 God’s people Literally, “Israel,” the people God chose to bring his blessings to the world. They had the ordinances of God's worship among them--the temple, the altars, the priests, the sacrifices, the feasts, and the institutions relating to them. (1.) Shall the thing formed say to him that formed it, Why hast thou made me thus? I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. This was the grandeur of Israel, Deuteronomy 4:7,8. But they are a useful number--the seed, the substance, of the next generation, Isaiah 6:13. 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." 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? If we want a steady heart in an unsteady world, among unsteady people, during unsteady days, we need to be upheld by God. It is a great privilege to have the law of God among us, and it is to be accounted so, Psalm 147:19,20. 9 I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart. When Paul speaks of “the Law” and “the promises,” and affirm that “from them comes the Christ according to the flesh” (9:4-5), he is imagining three parts of the same whole. Will the predestined be called and the called be justified and the justified be glorified? In respect of those who perish, Romans 9:17. But this very much strains the scripture for the apostle speaks all along of persons, he has mercy on whom (he does not say on what kind of people) he will have mercy, besides that against this sense those two objections (Romans 9:14,19) do not at all arise, and his answer to them concerning God's absolute sovereignty over the children of men is not at all pertinent if no more be meant than his appointing the conditions of salvation. It is an act of almighty power and infinite sovereignty. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. What he designed in it: That I might show my power in thee. He will likewise make his power known, to dynaton autou. It is a power of strength and energy, an inflicting power, which works and effects the destruction of those that perish it is a destruction that proceeds from the glory of his power, 2 Thessalonians 1:9. 9 I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit— 2 I have great sorrow and unceasing anguish in my heart. Or, by raising him up may be meant the intermission of the plagues which gave Pharaoh respite, and the reprieve of Pharaoh in those plagues. 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. Christ said, It is finished, and then the veil was rent, echoing as it were to the word that Christ said upon the cross. 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?" He hath mercy on whom he will have mercy, and whom he will he hardeneth. If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? Then I said, with not as much respect as a student ought to have, “I [!] Now, in Romans 9 through 11, Paul deals with the problem associated with the condition of Israel. Had he mercy on the Gentiles? I met Dr. Morgan in the hall one day. 3. What does Romans chapter 9 mean? A blessed change! He says, The beneficiaries of the promise are the children of promise. 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. Gentile converts were now flying as a cloud. Whatever God does, must be just. Our duty is now, under the gospel, summed up in much less room than it was under the law the covenant was abridged and contracted religion is brought into a less compass. 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. If it is ultimately God’s unconditional, free, sovereign electing mercy, then is he unjust? 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. Not, Whosoever is born of thee shall be blessed, but, At this time - Which I now appoint. What are the conditions they must meet to be the “children of promise”? 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. When I entered seminary I believed in the freedom of my will, in the sense that it was ultimately self-determining. When God begins he will make an end, whether in ways of judgment or of mercy. It’s not. As for God, his work is perfect. I. And it is in righteousness, in favour to us, in justice to his own design and counsel. For who hath resisted his will? 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. "Complete Commentary on Romans 9:4". (Excerpt), John Piper is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. II. His design is to justify God, and his mercy and truth, in calling the Gentiles, and taking them into the church, and into covenant with himself, while he suffered the obstinate part of the Jews to persist in unbelief, and so to un-church themselves--thus hiding from their eyes the things that belonged to their peace. The adoption not that which is saving, and which entitled to eternal happiness, but that which was external and typical, and entitled them to the land of Canaan. It was through faith that Isaac was conceived, Hebrews 11:11. In this salvation of the remnant we are told (Romans 9:28) from the prophet, (1.) 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. Will nothing separate us from the love of God in Christ? 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. This is intimated in the supposition that the number of children of Israel was as the sand of the sea, which was part of the promise made to Abraham, Genesis 22:17. We are the thing formed, and he is the former and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. 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. Observe how contemptibly he speaks of man, when he comes to argue with God his Maker: "Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels? [2.] Former badness is no bar to God's present grace and mercy.--And her beloved which was not beloved. Because of their relation to them: My brethren, my kinsmen, according to the flesh. 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. It imports a perfect absoluteness in God's will he will do what he will, and giveth not account of any of his matters, nor is it fit he should. That doctrine therefore, might they say, is not to be embraced, from which flows such a consequence as this. 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? (2.) 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. Will the promises of Romans 8 stand? The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews. Margin, He will finish the account. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. They had confidence in the flesh, Philippians 3:3. And the promises--particular promises added to the general covenant, promises relating to the Messiah and the gospel state. He is the Lord of sabaoth, that is, the Lord of hosts--a Hebrew word retained in the Greek, as James 5:4. It might give the impression that Romans 9 is a treatise on the sovereignty of God. Then, about ten years later, came the fall of 1979. Only notice now that this is the plight of Israel: “accursed and cut off from Christ.” Now that raises a huge problem! Thus Jeremiah appeals to God concerning the Jews of his day, whose ruin was hastening on (Jeremiah 17:16), Neither have I desired the woeful day, thou knowest. Finding the new version too difficult to understand? I had not learned this from the Bible. To properly understand what God means when he says “hate” in Romans 9:13 we need to do some exegetical work. It is a common charity that begins at home this is something higher, and more noble and generous. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. (2.) This was the great privilege of the Jews, that Christ was of kin to them. Sinners fit themselves for hell, but it is God that prepares saints for heaven and all those that God designs for heaven hereafter he prepares and fits for heaven now: he works them to the self-same thing, 2 Corinthians 5:5. 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. I. The Absoluteness of Christ and the Universality of God’s Love. 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. And it is utterly crucial for us as we move to the Lord’s table. I. 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. In this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. 9:6-13 The rejection of the Jews by the gospel dispensation, did not break God's promise to the patriarchs. Romans 9:26-29 The calling of the Gentiles, and rejection of the Jews, foretold. Romans 9:30,31 Accordingly, the Gentiles have attained the For 33 years, he served as pastor of Bethlehem Baptist Church, Minneapolis, Minnesota. This leads, then, to the question in verse 19, “Why does he still find fault? What is the conclusion of the whole dispute? We can destroy ourselves fast enough, but we cannot save ourselves. 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. The other happened in the fall of 1979 and led to my coming to serve this church. 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. If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? For this he quotes Genesis 21:12, In Isaac shall thy seed be called, which comes in there as a reason why Abraham must be willing to cast out the bond-woman and her son, because the covenant was to be established with Isaac, Genesis 17:19. Copyright StatementThese files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. There was nothing in them to dispose them for such a favour more than what free grace wrought in them. 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. 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. Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving … It might be objected, Is there unrighteousness with God? 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