Sovereignly Chosen for Renewing the World Romans 9:1-33 Brief Comments Introducton: Because of its emphasis on God s sovereignty, chapter nine of Romans has been a center for theological discussion. Several questons such as Is God s sovereignty compatble with free will? Isn t God less loving if God elected a limited number of people to be saved? Is it possible to interpret Romans 9 in a manner that highlights free will? naturally arise from the text. The Bible doesn t contradict itself, but it does contain mysteries. Because God is infnite and we are fnite it s reasonable to believe in the mysteries revealed by God. Here are a few examples. The Bible is fully and completely inspired by God, but it s also writen by humans (personality, style, etc.). The person of Jesus is also a mystery. How can he be 100% divine and 100% human? The doctrine of the Trinity (God is one in essence and three in Persons) is another example of a biblical mystery. In the same way, the teachings of God s sovereignty and free will are not contradictory (they are compatble), but rather, they represent another mystery of God s nature. In general, there are three ways to interpret Romans 9 (Calvinism, Arminianism, corporate electon). (1) Calvinists believe that God elected/chose individuals to be saved apart from their decision to follow Jesus. (2) Arminians believe that God elected/chose individuals to be saved because He foreknew their decision to follow Christ. (3) Advocates of corporate electon believe that God elected/chose a group of people in Christ (he is the ultmate one chosen/elected by God) (OT = Israel; NT = Church) to represent Him. (Note: Because corporate electon can be a theological nuanced positon within Arminianism, I will simply use the general term Arminianism when discussing Romans 9). For those interested in digging deeper about Calvinism and Arminianism please contnue reading. Others may look to our Romans 9:1-5 comments below. Calvinists are supporters of John Calvin s theology (1509-1564) and Arminians are advocates of Jacob Arminius theology (1560-1609). Although both theologians taught numerous doctrines, we will limit our discussion to Calvinism s TULIP and the Five Artcles of Remonstrance (developed by followers of Arminius).
It s worth notng that some hold to fve, four, or three points of Calvinism and likewise some believe in three, four, or fve artcles of the Remonstrance. Also, some combine diferent elements of Calvinism and Arminianism. 9:1-5: Romans 9 is primarily about God s sovereignty (highlighted in His relatonship with Israel). Romans 9 is answering the queston, Has God failed? or What is God doing with His people? (since a majority of Israelites were not fulflling their calling and destnaton as God s chosen people). To this queston, Romans 9 answers, God has sovereignly chosen/elected us to renew the world. We are called to bless and serve others. We have a divine calling to change the world. Paul begins chapter nine expressing his great sorrow and unceasing anguish. (1:2) He s emotonally distraught because the majority his people, the Israelites, do not have a relatonship with God. Even though they have experienced spiritual adopton, God s glory, the covenants, the law, worship, promises, patriarchs, and Christ himself was a Jew, they are presently outside of God s blessings found in Christ and the Spirit (1:4-5). Paul is so broken over the spiritual conditon of his people that he could wish himself accursed and cut of from Christ for his people (1:3). 9:6-9: It would be natural for the Jews to wonder if God s Word (or God Himself!) has failed because many of them were not experiencing His spiritual blessings (1:6). Citng Genesis 21:12, Paul asserts that God s Word has not failed ( Through Isaac shall your ofspring be named ). So, how does Paul reach this conclusion?
Using a play on words, Paul makes a distncton between the physical and spiritual children of Abraham ( not all who are descended from Israel [physical] belong to Israel [spiritual]. (1:6) Likewise, not all are children of Abraham [spiritual] because they are his ofspring [physical]. (1:7) Also, it is not the children of the fesh [physical] who are children of God, but the children of the promise [spiritual] who are counted as ofspring [spiritual]. (1:8) Thus, it s Isaac who symbolizes Abraham s spiritual ofspring and children of the promise (Galatans 3:16; 26-29) because he s the fulflment of Genesis 18:10 (cited in Romans 9:9: About this tme next year I will return, and Sarah shall have a son. ) 9:10-14: Beginning with these verses, the issue of electon comes into play. As stated previously, there are three views concerning the nature of electon (Calvinism, Arminianism, chosen electon). I will note the Calvinist positon, but interpret these verses along the lines of the Arminianism/chosen electon view. According to Calvinists, Jacob was chosen/elected because of [God] who calls according to His sovereign will and not based on foreknowledge). They point out that God s electon was unconditonal because it occurred before birth and prior to any good or bad behavior. On the other hand, it s important to remember that the context for interpretng Romans 9. Israel was to be a light to the natons (Isaiah 42:6; 49:6; 60:3). As priests of the Lord (Isaiah 61:6), the Jews were called to mediate the presence of God through their love for Him and love for others. God s calling of Israel is also His calling for us today. In short, Romans 9 is about God s sovereign call of Israel for service and not an individual call for salvaton. While Paul highlights individuals throughout the passage he uses them to illustrate the naton of Israel and other natons. For example, Romans 9:11-12 is referring to Genesis 25:23 where the two people are referring to two natons. In Romans 9:13, Paul is quotng Malachi 1:1-15 which makes reference to two individuals representng two natons (Jacob = Israel; Esau = Edom). God s calling/electon of Jacob/naton of Israel prior to his birth or any behavior is not a reference to his unconditonal electon or individual call for salvaton. God s purpose of [Jacob s] electon (and Israel) was to be a blessing to the world. God s sovereign decision to choose Isaac and Jacob over Ishmael and Esau also provides a basis for His sovereign decision to choose the Gentles to be grafed into the vine (spiritual Israel). What about God loving Jacob and hatng Esau? This phrase should be interpreted as a form of hyperbole and refers to God s gracious favor bestowed upon Jacob and not an example of God s ill-will toward Esau (cf. Luke
14:26 where Jesus exhorts us to hate his family). Was God unjust to choose Jacob (the naton of Israel) over Esau (Edomites)? By no means! answers Paul. The queston here is for what did God choose/elect Jacob? Was it for salvaton (Calvinists) or service (Arminians)? (Note: We have already made the case that the context of Romans 9 is the naton of Israel so the later interpretaton is the preferred one.) 9:15-18: Calvinists believe that God s sovereign electon is also demonstrated in Moses (9:15, 18; cf. Exodus 33:19) and his sovereign decision to not elect Pharaoh (9:17-18; cf. Exodus 9:16). In short, God has sovereignly shown mercy on whomever he wills, and he hardens whomever he wills. Romans 9:15 is a reference to Exodus 33:19. It s not referring to Moses salvaton but rather, it s about God revealing Himself/His glory to Moses. Paul is not teaching unconditonal electon. He s teaching that spiritual experiences are not based on human will or exerton, but on God s sovereign mercy. Concerning the Pharaoh, we should note a few things. First, Pharaoh s heart was already hardened due to his wickedness (cf. Romans 1:24-32). Second, Pharaoh also contributed to the hardening of his own heart (Exodus 8:15, 8:32). Third, God used Moses as an instrument of judgment and liberaton (9:17). God s hardening of Pharaoh s heart (Exodus 7:3-4; cf. 9:12; 10:1; 11:10; 14:4, 8) was not His sovereign choice to override or compel him against his will. God simply gives us over to our sinful ways by hardening our hearts. God hardens whomever he wills. God sovereignly hardened Pharaoh s heart to increase spiritual callousness and to demonstrate His judgment. 9:19-23: What about the poter and the clay analogy? Calvinists believe that God (poter) has the right to create the clay (us) for honorable use and another for dishonorable use. (9:21) God (poter) determines everything for either destructon or glory. (9:23) The poter/clay analogy can be found in several passages including Jeremiah 18. Let me share three observatons. First, because the clay was spoiled in the poter s hand he reworked it into another vessel. (18:4). Second, God is the poter and Israel is the clay in the poter s hand (18:5). Third, God proclaims that He will change His mind (reworking of the clay) depending on the naton s actons (blessings for obedience, judgment for disobedience) (18:5-11). So, just as the Jews were previously blessed by God, He was now reworking the clay/hardening their hearts due to their rejecton of the Messiah. 9:24-29: God s calling also included the Gentles (9:24). Citng Hosea 2:23 and 1:10, he refers to Gentles, who were formerly not my people, not beloved, and not my people but now have become my people,
beloved, and sons of the living God. (9:25-26) From Isaiah 10:22-23, we can share three observatons. First, the majority of the Jews have hardened hearts (9:27). Second, nevertheless, some (remnant) will be saved. (9:27) Third, the gospel will be efectve ( fully and without delay ). 9:30-33: Finally, Paul compares the Gentles with the Jews. First, the Gentles did not pursue righteousness but atained it while the Jews pursued righteousness but didn t atain it. Second, The Gentles pursued righteousness by faith but the Jews pursued righteousness through good works. Third, the Gentles believed in Christ (no shame) while the Jews rejected Jesus, a stone of stumbling and a rock of ofense. Refecton 1. Discuss the doctrine of God s sovereignty. Briefy defne it. What makes this doctrine so challenging to understand? How does the corporate view atempt to understand God s sovereignty and human freedom in light of our salvaton? 2. Why is Paul so distressed? (9:1-5) And what can we learn from his dispositon in light of evangelism? 3. Romans 9:6-29 highlights God s sovereignty in several ways (questons 3-5 note this). How is God s sovereignty proclaimed in 9:6-13? 4. How does the story of the Pharaoh and Moses illustrate God s sovereignty? (9:14-18)
5. Romans 9:19-29 also highlights God s sovereignty. Explain. 6. Discuss how the Jews and Gentles have pursued righteousness in diferent ways (9:30-33). How is Christ portrayed in these verses? 7. God has sovereignly elected/chosen us to serve and bless others. We are called to bring renewal. Take tme this week to share with another person/your small group about how you are fulflling your divine calling of being a light to your communites.