Paul was the apostle to the Gentiles, yet he deeply loved his Jewish brothers and sisters. He understood that God’s inclusion of the Gentiles in the family of God was a fulfillment of the promises made to Abraham.
The Gentiles’ acceptance of the Jewish Messiah was a blessing for them, but it created a problem for Israel because of their rejection of the Messiah. This situation also raised questions about God’s faithfulness to His promises.
Paul used Hebrew history to emphasize that being a physical descendant did not guarantee inclusion in God’s family.
It is not as though the word of God had failed. For not all Israelites truly belong to Israel,
And not all of Abraham’s children are his true descendants; but “It is through Isaac that descendants shall be named for you” (Romans 9.6-7).
God’s word is His promise to Israel and the promise was not negated by Israel’s rejection of the Messiah.
Even though there was a natural tendency, on the part of some Jews at least, to regard being a descendant from the patriarchs as a guarantee of salvation, Jewish people knew that was not the case.
Israelites did not need to be reminded that the line of covenant promise is not the same as the line of natural descent. For example, Ishmael was a legitimate son of Abraham, but he was not part of the children of promise.
Children of Promise
Paul, a Jew himself, was speaking to his fellow Hebrews. Earlier in this chapter, he expressed his deep love for them.
I am speaking the truth in Christ—I am not lying; my conscience confirms it by the Holy Spirit—I have great sorrow and unceasing anguish in my heart.
For I could wish that I myself were accursed and cut off from Christ for the sake of my own people, my kindred according to the flesh (Romans 9.1-3).
His words are not an expression of anti-Semitism but an attempt to challenge their sense of pride and encourage them to examine their relationship with the Lord.
All of his fellow Hebrews would remember the encounter when Abraham and Sarah, both well beyond childbearing age, received the message that Sarah would have a child (Genesis 18.10-14).
This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as descendants.
For this is what the promise said, “About this time I will return, and Sarah shall have a son” (Romans 9.8-9).
Abraham was justified by nothing more than a simple trust in God’s power and firm reliance on His promise. (See Romans 4:8-21).
Another Example of the Promise
Paul appears to layer example upon example to show how God fulfills His purposes through humans. In this instance, Rebecca was barren, yet God granted her children (Genesis 25.21). One child was chosen, and the other was disregarded before either had the chance to perform acts of righteousness or sin.
Nor is that all; something similar happened to Rebecca when she had conceived children by one husband, our ancestor Isaac.
Even before they had been born or had done anything good or bad (so that God’s purpose of election might continue,
Not by works but by his call) she was told, “The elder shall serve the younger” (Romans 9.10-12).
Betty Hearns was the music director at a church I served years ago. She was also the wife of former Governor Warren Hearns and, at that time, had just been elected as our county’s state representative.
During one of our services, I asked her, “Is election a privilege?” She answered, “Yes.” Then I asked, “Is it also a responsibility?” Again, she responded affirmatively.
The same applies when God calls people. His election is both a privilege and a responsibility for service. This is exactly what He did with the Hebrew people.
While Betty had to earn the vote of the people to be elected to office, our election by God is not something we can earn—whether we are Hebrews or modern-day followers of Jesus. God chose us to display His grace.
Further Emphasis
Jacob and Esau were twin brothers. Before they were born, God made this statement: “I have loved Jacob, but I have hated Esau” (Malachi 1.2-3 and Romans 9.13).
Paul wants us to recognize that the selection of these two was solely a matter of free choice. Jews should not attempt to understand Israel’s election in terms of their ability to keep the law. It depends only on God’s call.
It’s easy to read this section of Chapter 9 and think that God is being unfair by choosing some and rejecting others.
However, we must remember that this is part of a larger argument: Gentiles have accepted the work God has done through Jesus, while many Jews have not. Paul’s point is that God has called the Jewish people through Abraham, and He will not turn away from that call.
To fully grasp this, it’s important to read the remainder of 9, 10, and 11.
YouTube Video
Rudy Ross and I discussed this passage on YouTube today. It is on the Bob Spradling channel.
Real Voices 