Paul’s Lament For The Jews
9:1-5
Continuing his discussion of God’s faithfulness in salvation, Paul deals with the lack of belief among his fellow Jews. He begins by expressing his sorrow over the situation. He had so much sorrow and anguish over their rejection of Jesus that he was willing to be cut off from Christ if it would bring them to belief.
We will also see that he wanted to develop this compassion among the Gentile believers.
This is a lesson for us today also. We do not look down on, or disdain, non-believers. Rather, we have compassion on them, knowing the consequences of their unbelief. That drives us to witness to them and live in a way that speaks of Christ’s work in us.
Too often in history, Christians have embraced anti-semitism as a response to the Jews’ rejection of Christ.
The tragedy of the Jews’ rejection of Christ is compounded by their spiritual history, their legacy of blessings from a faithful God. Paul recounts these blessings: they received adoption, the glory, the covenants, the law, the worship, and the promises. (4)
Israel’s adoption refers to God treating them as his children and his inheritance on the earth under the old covenant. For example, God spoke through Moses to Pharaoh, saying: Then you shall say to Pharaoh, ‘Thus says the LORD, Israel is my firstborn son, and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son.’”(Exodus 4:22)
While giving Israel the law, Moses said: “You are the sons of the LORD your God.” (Deuteronomy 14:1).
The glory refers to the glory of God dwelling in the Tabernacle and Temple. It is sometimes referred to as the Shekinah glory or presence. The glory of God appeared on the mountain with Moses. (Exodus 24:16) It entered the Tabernacle (Exodus 40: 34) and then the Temple (1 Kings 8:10-11).
The covenants refer to the covenant with Abraham and the subordinate covenants with Israel through Moses and the covenant with David. The Jews were also promised the New Covenant. (Jeremiah 31:31-34)
The law referred to God’s covenant law given through Moses to Israel.
The worship included the sacrifices and the procedures to be used at the Tabernacle and Temple to worship God.
Additionally, the Old Testament patriarchs were theirs. Abraham, Isaac, and Jacob were Jews as were all the subsequent kings and prophets. Even more so, Jesus Christ, was born a Jew in his human nature. He was given first to the Jews before being presented to the Gentiles.
Notice the insertion here of a statement of Jesus’ deity. Paul calls him “…Christ, who is God over all, blessed forever”. (5)
God’s Word Did Not Fail
9:6-13
In light of this, did the Jews’ rejection of Christ mean that God’s word failed? By “God’s word”, Paul means God’s words, promises, to Abraham. God made a covenant with Abraham to be the God of him and his decedents. (Genesis 17) Did God’s word fail toward his elect\chosen nation?
Paul’s answer is no, the word of God did not fail. (6) The reason is that not all of the physical descendants of Israel (Jacob) are Abraham’s true offspring. Paul distinguished between children of the flesh and children of the promise. (7)
The children of the promise are now those who do receive Jesus as savior. Paul will later call them the elect, or chosen, remnant. (Romans 11:4-5)
For example, Abraham’s first born son was Ishmael, who was borne by Hagar, Sarah’s servant. But, Ishmael was only a child of the flesh, not the child of the promise, for God said the covenant promise would continue through Sarah’s son, who would be called Isaac. (7) (Genesis 17) (Galatians 4:23)
Paul then gave a second example. This may be because a Jew could argue that Ishmael was rejected because his mother was not Jewish.
Isaac’s wife Rebekah conceived twins. (10) Esau was the oldest. Jacob was the youngest.
Normally, the first born would be the child who would inherit the blessing and estate of the father. But, before the sons were born, God chose the younger, Jacob, to be the child of the promise. (12)
God made this choice before the boys were born. (7-8)He did not make the choice on the basis of anything either child would do. And they had done nothing at the time God made his choice. (11) Rather, God chose the younger child, Jacob, to continue his purpose of election. It was not because of works, but because of God’s will. (see also John 1:11-13)
God’s choice, or election, of Jacob is reinforced by God’s declaration in Malachi 1:2-3: “Jacob I loved, but Esau I hated”. The word “hated” troubles some people. However, almost every Bible version uses it. It carries a sense of rejection.
Is God Unjust?
9:14-18
The next question Paul anticipates is “is God’s election injustice? (14) Again, Paul answers that it is not. God has always asserted his sovereignty over man. Paul refers us to God’s encounter with Moses where he said he will have mercy and compassion on whom he wills to do so. (15)
This occurred when God commanded Moses to lead the Israelites on from Mount Sinai where the law was given. Moses asked to see God’s glory. God made his goodness pass before Moses and proclaimed his name, The LORD (Yahweh). He also declared his sovereignty by saying the words Paul quoted. (Exodus 33:19)
So, again Paul states that God’s election does not depend on human will or exertion, but on God and his mercy. (16) He backs that up with a reference to Pharaoh. God told him he raised him up in order that he might show his (God’s) power and cause his name to be proclaimed. (17)
God did not choose Pharaoh to be a child of the promise. He chose him to demonstrate that God is sovereign even over the most powerful human king on earth. Since God is sovereign, he may choose to show mercy to one and harden another. God hardened Pharaoh’s heart. (Exodus 7:3-4)
When Pharaoh failed to heed the word of God and refused to release Israel from slavery, God imposed the plagues, broke Pharaoh’s resistance, and glorified himself in the process. Then Paul reiterates that God will have mercy on whom he will and hardens whomever he wills. (18) God is sovereign in all things, including salvation.
So, God’s word did not fail because every person in Israel did not come to Christ in faith. The remnant, chosen by God, did come to faith and received the fulfillment of the promise. Likewise, those Gentiles God chose and called to faith in Christ did so. As 8:30 says, “those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified”.
It is this working of the Sovereign God that allows us to experience the assurance given to us in 8:31-39. God has saved us. No one can unsave us. In this we rejoice and worship and have peaceful assurance.
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