..
Expository Comments On Romans 9-11
Romans 9
Part 1 of 3
There is a difficult section in Paul's letter to the saints at Rome. If you rush
right into Romans chapters 9-11, read it quickly and neglect adequate attention
to the context, you may find yourself bewildered. Before we deal with some of
these statements from this section, let's think about what the section as a
whole is about. {Pause and read through this section before you continue this
study.}
There are about three related problems addressed in this section:
The converted Jew might still have lingering doubts and questions about the
annulling of the law, the inclusion of the Gentiles in God's family and the end
of the Jewish theocratic system. Imagine that you are a Jew in that era. All
your life your religion, family and daily life has been tied to the Law of Moses
and the nation of Israel. Also, your background has encouraged a separation from
the Gentiles, perhaps even hostility. Now Jesus comes, you hear that message and
respond. You are a Christian now! Does this mean that suddenly, all of your
thoughts and emotions are completely changed and all your views re-directed?
Probably not. You may still feel pressure from your past, your peers and
persecution. In this section (Romans 9-11), Paul gives teaching designed to help
converted Jews understand their different status.
The converted Jews needed help from apostolic authority in dealing with their
countrymen who were still unconverted. They would have friends and family still
involved in Judaism. To help them meet this challenge, Paul wrote about the
change from the old to the new in this section. I believe we can presume,
faithful Christians of Jewish background would use truth taught by Paul to
instruct and help their friends who remained in Judaism.
The Gentile converts needed to be warned about their attitude toward the Jews.
It is tempting to think of this, just as a problem on the Jewish side of the
issues. Yet, anytime there is any tension between two groups, both are tempted
to react with anger, coldness, and unreasonable contempt. This is a third
problem addressed by this section of Romans.
So these three chapters relate to very real problems for Christians (Jew or
Gentile) in the first century. The converted Jews might not fully understand
their new status. They would need help (teaching) in dealing with their friends
and family who remained in Judaism. And, even Gentiles stood in need of this
teaching.
Romans Chapter Nine
ROM. 9:1-3 shows Paul's concern for his brethren. These matters were not merely
academic issues. His heart was filled with sorrow and grief for his kinsmen
according to the flesh. He had Jewish friends who were lost; and some who may
have obeyed the gospel, but were confused. And there were Gentiles who simply
didn't understand the nature of the problem. All of this was a source of grief
for the apostle. But especially, he was deeply bothered by his Jewish brethren
who had not obeyed the gospel.
ROM. 9:4-5 teaches, the Jewish nation had a principle place in God's overall
plan for the redemption of man. These people were the "Israelites, to whom
pertain the adoption, the glory, the covenants, the giving of the law, the
service of God, and the promises; of whom are the fathers and from whom,
according to the flesh, Christ came, who is over all, the eternally blessed
God." The Jews had enjoyed this status during the time of Mosaic law. All of
this had changed, and some of them apparently thought this meant they were
shunned or slighted by God. Paul acknowledges their rich history, with no
disappointment expressed toward God.
ROM. 9:6-13 begins with a denial and is followed by a simple explanation: GOD
DID WHAT HE WANTED TO DO! Paul wants to emphasize that God had not been
unfaithful to His children (Israel). The change from the old to the new did not
mean that "the word of God has taken no effect." It meant that now, in the
fullness of the time, physical lineage or blood wasn't the basis of fellowship
with God. God had made certain choices in the past, in the interests of His
eternal purpose. In some cases, those choices seemed quite arbitrary to man
(v.11), but those were God's business. Those choices involved people with
certain lineage. "He points out that Abraham had more than one son, but only one
was the child of promise. Isaac had more than one son, but only one was the
child of promise, and so on down the line, showing that God was in the process
of developing a certain race or nation of people and selecting those who would
make up that race." (Robert Turner, Sermons on Grace, p.#61). The choices of God
in developing this nation should be grounds, not of exclusive arrogance but
respect for the power and wisdom of God (who did just exactly what He decided to
do, regardless of human evaluation!).
ROM. 9:14-19 stresses the danger of thinking that God's choices and God's plan
wasn't right. "What shall we say then? Is there unrighteousness with God?
Certainly not!" Paul is anxious to discourage any thoughts or conclusions that
we can find some fault with God or reply against Him. As applied to the problem
at hand, Paul will establish that God's choice to include all men in his family
is God's business. God raised up individuals and nations for His own purpose
(verses 15-18), and man has no right to fi nd fault with this.
ROM. 9:20-29 is an even bolder statement of this, with proof from prophecy. Paul
asks, "Who are you to reply against God?" Here he introduces the familiar
potter-clay picture, and his point is: the lump of clay is for whatever purpose
the potter wills. Yes, God abolished the old covenant, established the new
covenant, and elected to accept Gentiles on the same basis as Jews. God had
planned to do this before the foundation of the world; "... that He might make
known the riches of His glory on the vessels of mercy, which He had prepared
beforehand for glory, even us whom He called, not the Jews only, but also of the
Gentiles?" Hosea had said, speaking for God, "... I will call them My people who
were not My people, and her beloved, who was not beloved." Isaiah had proclaimed
that the nation of Israel would not have the same status throughout their days.
ROM. 9:30-33 calls upon the readers to think and see the conclusion: "What shall
we say then? That Gentiles, who did not pursue righteousness, have attained to
righteousness, even the righteousness of faith; but Israel, pursuing the law of
righteousness, has not attained to the law of righteousness. Why? Because they
did not seek it by faith, but as it were, by the works of the law. For they
stumbled at that stumbling stone. 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'" (Rom. 9:30-33, NKJV).
The ninth chapter of Romans may have some difficult phrases and passages. The
main point, however, is clear. The Jews were upset that their theocratic,
national status had changed and Gentiles were being accepted into God's family.
Paul begins his response to this in Romans chapter nine, and in this part of his
answer, he simply seems to be saying: God did what he decided to do, and who are
we (Jew or Gentile) to reply, find fault or argue??
Bro. Robert Turner observes: " ... we find three 'what ifs' implied. [1] what if
God had vessels of mercy as well as vessels of wrath? [2] What if both Jew and
Gentile are vessels of mercy? ... [3] What if God saves only those who trust
Christ? He makes Christ the testing stone for Jew or Gentile." This is all God's
business, His plan and His will.
But whatever anybody says about it, one thing is certain: It is fair! Because
anybody - regardless of race, income, gender, education or social standing -
anybody can hear, believe and obey the gospel of Christ and be saved! Anybody.
Now who wants to reply against that? Will you please notice the last phrase in
Romans nine: "... whoever believes on Him will not be put to shame!" But, Paul
will point out in the next chapter, "... not all obeyed the gospel," (10:16).
{Next month, Romans Chapter Ten}
By Warren E. Berkley
From Expository Files 4.2; February 1997
