In this and the next two chapters, Paul deals with the other major objections to salvation through faith. In chapters 6 through 8 Paul answers the first objection that salvation through faith promotes sin. Now here in chapters 9 through 11, he answers the other major objection to salvation through faith that it annuls the promises of God, especially concerning Israel. This section of the letter (9:1--11:32) will complete the second theological part (6:1--11:32) of this letter.
1. I say the truth in Christ, I am not lying,
my conscience bearing me witness in the Holy Spirit,
2. that I have great grief and incessant pain in my heart.
3. For I could wish that myself were accursed from Christ
for my brethren, my kinsmen according to the flesh,
4. who are Israelites, of whom is the adoption and the glory
and the covenants and the giving of the law
and the worship service and the promises,
5. of whom is the fathers,
and from whom is the Christ according to the flesh,
who being over all, God blessed forever. Amen.
9:1. I say the truth in Christ, I am not lying,Before Paul begins to deal with this second major objection and by way of transition, he expresses his pain and sorrow for Israel, his brethren according to the flesh. Lest anyone doubt his sincerity he begin with a protestation that he is telling the truth about his concern for Israel. "I say the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit."
my conscience bearing me witness in the Holy Spirit,
9:2. that I have great grief and incessant pain in my heart.In this verse, Paul express his pain and sorrow for Israel. "I have great grief and incessant pain in my heart." Paul does not say what causes his pain and sorrow, but it is clear that it is their rejection of Jesus as the Messiah and the Son of God.
9:3. For I could wish that myself were accursed from ChristIn this verse, Paul says he wants to do something about their rejection of Jesus Christ. He is willing to go extreme ends, if he could, to change their rejection. "For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Of course he could not be accursed from Christ without himself rejecting Christ; but that would remove cause of his pain and sorrow and the reason he could wish himself accursed from Christ. But this expresses how deep was his concern for Israel.
for my brethren, my kinsmen according to the flesh,
9:4. who are Israelites, of whom is the adoption and the gloryIn this verse, Paul lists the benefits that Israel has received from God. The Greek word translated adoption, huiothesia, means "placing as a son" and refers to God's choice of Israel to have special place among the nations in relation to God. The word "glory" here refers to the manifest presence of God in midst of Israel, such as the "glory" cloud upon the tabernacle (Exodus 40: 34-35). The word "covenants" here refers to the covenants that God made with Abraham and with Israel though Moses. The giving of the law was part of the Mosaic covenant. The law was given to Israel as nation. Also included in Mosaic covenant was the worship service of the tabernacle. The Greek word here translated worship service, latreia, literally means "hired service" and here and elsewhere (Rom. 12:1; John 16:2; Heb. 9:1,6) refers to the service of worship of God. The word "promises" refers primarily to the promises made to Abraham about his descendants (Gen. 12:1-3; 15:13-20; 17:4-8), but also under the Mosaic covenant.
and the covenants and the giving of the law
and the worship service and the promises,
9:5. of whom is the fathers,In this verse, Paul continues and concludes the list of benefits that Israel has received from God. The fathers include not only Abraham, Isaac and Jacob but Moses and the prophets. Paul concludes his list of benefits with the greatest benefit of all, Christ or the Messiah. From Israel according to the flesh the Messiah came. In order for Son of God to become flesh or a human being he must be born into family, a tribe and a nation. God choose the descendants of Abraham through Isaac to be that nation, tribe and family for the Messiah as a human being. Paul makes clear that he considered Christ not just a human being, but the true God who as the creator is over all and is alone to be worshipped or blessed for ever. To such worship and praise of God we with Paul say "Amen," or "so be it."
and from whom is the Christ according to the flesh,
who being over all, God blessed forever. Amen.
6. But it is not as though the word of God has failed.
For they are not all Israel who are from Israel,
7. neither are they all children
because they are the seed of Abraham,
but "in Isaac shall your seed be called."
8. That is, it is not the children of the flesh
who are children of God,
but the children of the promise are reckoned as 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 there was Rebekah also,
when she had conceived by one man, our father Isaac;
11. for though the twins were not yet born,
and had not done anything good or bad,
in order that God's purpose according to His choice might stand,
not because of works, but because of Him who calls,
12. it was said to her, "The older will serve the younger."
13. Just as it written,
"Jacob I loved, but Esau I hated."
9:6. But it is not as though the word of God has failed.In this verse, Paul begins to deal with the objection to salvation through faith that it annuls the promises of God. "But it is not as though the word of God has failed." Paul answers this objection by pointing out that "they are not all Israel who are from Israel." Paul clarifies what he means by this statement in the next verse.
For they are not all Israel who are from Israel,
9:7. "neither are they all childrenIn this verse, Paul clarifies what he means by the statement that "they are not all Israel who are from Israel." "Neither are they all children because they are the seed of Abraham, but 'in Isaac shall your seed be called.'" Not all descendants of Abraham receive the promises made to Abraham. Only those who are descendants of Isaac receive those promises. Ishmael and all the other sons of Abraham are excluded (Gen. 15:3-4; 21:10-12).
because they are the seed of Abraham,
but 'in Isaac shall your seed be called.'"
9:8. That is, it is not the children of the fleshIn this verse, Paul applies spiritually the principle revealed in this historical event. "That is, it is not the children of the flesh who are children of God, but the children of the promise are reckoned as seed." As David Du Plessis put it, "God has no grandchildren." Each man must choose for himself to believe the promises of God. And only those who believe are children of the promise and have Abraham as their father (Rom. 4:16).
who are children of God,
but the children of the promise are reckoned as seed."
9:9. For this is the word of promise:In this verse, Paul states the word of promise by quoting God's word to Abraham in Gen. 18:10 RSV: "I surely will return to you in the spring, and Sarah your wife will have a son."
"At this time I will come, and Sarah shall have a son."
9:10. And not only this, but there was Rebekah also,In this verse, Paul goes on to the birth of Esau and Jacob by Rebekah and Isaac. In this event he sees God doing the same thing; God sovereignly choosing one person instead of the other as the recipient of His promises.
when she had conceived by one man, our father Isaac;
9:11. for though the twins were not yet born,In this verse, Paul sets forth the character of God's sovereign choice. Before the twins are born God sovereignly choose one instead of the other. Paul points out that God made this choice before they were born "and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls." God's choice was by grace, not by works or merit; God freely chooses here apart from character or conduct of the individuals.
and had not done anything good or bad,
in order that God's purpose according to His choice might stand,
not because of works, but because of Him who calls,
9:12. it was said to her, "The older will serve the younger."In this verse, Paul quotes Gen. 25:23 where God reveals His choice to Rebekah before the twins were born, showing that God had already made His choice.
9:13. Just as it written,In this verse, Paul quotes the prophecy of Malachi (1:2-3) about Edom, the descendants of Esau, where God confirms His choice of Jacob (Israel) instead of Esau.
"Jacob I loved, but Esau I hated."
14. What shall we say then?
There is no unrighteousness with God, is there?
May it never be!
15. For He says to Moses,
"I will have mercy on whom I have mercy,
and will have compassion on whom I have compassion."
16. So then it does not depend on the man who wills or
the man who runs, but on God who has mercy.
17. For the Scripture says to Pharaoh,
"For this very purpose I raised you up,
to demonstrate My power in you, and
that My name might be proclaimed throughout the whole earth."
18. So then He has mercy on whom He desires,
and He hardens whom He desires.
9:14. What shall we say then?In this section, Paul answers the objections to his interpretation of God's choice of Jacob (Israel) instead of Esau. In this he answers the objection in the form of a question: "There is no unrighteousness with God, is there?" The objection is that God is unrighteous to choose apart from works or merit. Paul answers the objection by denying that God is unrighteous. Hence God cannot be unrighteous in choosing apart from works. As will be seen in the following verses (15-18), Paul asserts this Biblical doctrine of the Sovereignty of God.
There is no unrighteousness with God, is there?
May it never be!
9:15. For He says to Moses,To confirm his interpretation of God's sovereign choice, Paul in this verse quotes what God said to Moses: "I will have mercy on whom I have mercy, and will have compassion on whom I have compassion." (Exodus 33:19)
"I will have mercy on whom I have mercy,
and will have compassion on whom I have compassion."
9:16. So then it does not depend on the man who wills orIn this verse, Paul interprets God's word to Moses: "So then it does not depend on the man who wills or the man who runs, but on God who has mercy."
the man who runs, but on God who has mercy.
9:17. For the Scripture says to Pharaoh,In this verse, Paul quotes another word that God spoke about His sovereignty, this time to Pharaoh: "For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth." (Exodus 9:16)
"For this very purpose I raised you up,
to demonstrate My power in you, and
that My name might be proclaimed throughout the whole earth."
9:18. So then He has mercy on whom He desires,In this verse, Paul restates the doctrine of God's sovereignty.
and He hardens whom He desires.
19. You will say to me then,
"Why does He still find fault?
For who can resist His will?"
20. On the contrary, who are you, O man, who answers back to God?
The thing molded will not say to the molder,
"Why did you make me like this," will it?
21. Or does not the potter have a right over the clay,
to make from the same lump one vessel for honorable use,
and another for common use?
22. What if God, although willing to demonstrate His wrath
and to make known His power, endured with much patience
vessels of wrath prepared for destruction?
23. And He did so in order that He might make known
the riches of His glory upon the vessels of mercy,
which He prepared beforehand for glory,
24. even us, whom He also called, not from among the Jews only,
but also from among the Gentiles.
25. As He says also in Hosea,
"I will call those who were not My people, 'My people,'
and her who was not beloved, 'beloved.'"
26. And,
"It shall be that 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. And Isaiah cries out concerning Israel,
"Though the number of the sons of Israel
be as the sands of the sea,
it is the remnant that will be saved.
28. For the Lord will execute His word upon the earth,
thoroughly and quickly."
29. And just as Isaiah foretold,
"Except the Lord of Sabaoth left us a seed,
we would have become as Sodom,
and would have been as Gomorrah."
9:19. You will say to me then,In this section (verses 19 through 29), Paul answers the reply of the objector given in verse 19: "Why does He still find fault? For who can resist His will?"
"Why does He still find fault?
For who can resist His will?"
9:20. On the contrary, who are you, O man, who answers back to God?In this verse, Paul begins his answer to the reply of the objector given in verse 19. He answers the objectors questions with a series of questions which the attack the assumption underlying the objectors questions: that man has the right to judge the judge. God can do what ever he desires and he does not have to answer to anyone; for if he has to answer to anyone, he would not be God. To question God's action is to assume that one is God's judge. The objector here is not putting forth an academic question to be discussed but objecting to what God has clearly revealed in Scripture about Himself. The objector is objecting to God being God. The objector being a man, a creature created by God, has no right to question or judge the creator's action. He is just clay in the hands of the potter (Isa. 29:16; 45:9).
The thing molded will not say to the molder,
"Why did you make me like this," will it?
9:21. Or does not the potter have a right over the clay,In this verse, Paul continues his answer to the reply of the objector. In a series of questions Paul asserts the right of potter to do what he wants to do with the clay. The God is potter and He has the right to do with the clay what he wants to do with it, whether for good or for evil (Deut. 32:39; Isa. 45:7; Amos 3:6).
to make from the same lump one vessel for honorable use,
and another for common use?
9:22. What if God, although willing to demonstrate His wrathIn this verse and the next two, Paul asks a question in which he applies the analogy of the potter to Israel. There are vessels of wrath which the potter has made for destruction and there are vessels of mercy which the potter has made for glory. In the vessels of wrath God shows His wrath and power. But God may endure with much patience these vessels of wrath. That is, God does not have to destroy immediately these vessels of wrath. In His mercy God may endure with much patience postponing their destruction.
and to make known His power, endured with much patience
vessels of wrath prepared for destruction?
9:23. And He did so in order that He might make knownIn this verse, Paul continues his rhetorical question applying the analogy of the potter to Israel. There are also vessels of mercy which the potter has made for glory. Although Paul does not say it here, these vessels of mercy are those vessels of wrath that have repented of their sins and received the mercy that God showed to them by enduring with them in much patience (Rom. 2:4).
the riches of His glory upon the vessels of mercy,
which He prepared beforehand for glory,
9:24. even us, whom He also called, not from among the Jews only,In this verse, Paul concludes his rhetorical question applying the analogy of the potter to Israel. Those like Paul who were called and received it were the vessels of mercy. But those who were called were not only from among Jews but also from among the Gentiles also.
but also from among the Gentiles.
9:25. As He says also in Hosea,Paul finds in the Old Testament in the prophet Hosea (2:23) confirmation of this action of God. "I will call those who were not My people, 'My people,' and her who was not beloved, 'beloved.'"
"I will call those who were not My people, 'My people,'
and her who was not beloved, 'beloved.'"
9:26. And,In this verse, Paul quotes another place in the prophet Hosea (1:10). "It shall be that in the place where it was said to them, 'You are not my people,' there they shall be called 'sons of the living God.'"
"It shall be that in the place where it was said to them,
'You are not my people,' there they shall be called
'sons of the living God.'"
9:27-28.In this verse and the next, Paul quoting the prophet Isaiah (10:22-23) points out that only a remnant of Israel will be saved. God has not said that all Israel will be saved; only a remnant of Israel will be saved. This is the heart of Paul's answer to the objection that salvation through faith annuls the promise of God about Israel and Israel has rejected salvation through faith in Jesus Christ. Not all Israel has rejected it; a remnant has accepted it. He himself is one of the remnant. Paul will return to this point in chapter 11, verse 1 through 4.
27. And Isaiah cries out concerning Israel,
"Though the number of the sons of Israel
be as the sands of the sea,
it is the remnant that will be saved.
28. For the Lord will execute His word upon the earth,
thoroughly and quickly."
9:29. And just as Isaiah foretold,In this verse, Paul quotes another passage from the prophet Isaiah (1:9) to support his contention in the two previous verses.
"Except the Lord of Sabaoth left us a seed,
we would have become as Sodom,
and would have been as Gomorrah."