Overview of Romans 9:1-29

Romans 9 is all about the Isrealites, God's faithfulness, and the relationship between the two.

Firstly, by way of introduction, Paul explains his great love and longing for the Israelite people (Romans 9:1-5). He shows that the Israelites are his "brothers" who "belong the adoption, the glory, the covenants" and many other things (Romans 9:4). In other words, Paul is pointing out here that salvation was "to the Jew first and also to the Greek" (Romans 3:16), that is, chronologically. The Jews had (and many, including myself, would argue still do have*) a special place in God's kingdom.

But if the Israelites are God's people, and some of the Israelites are walking in disobedience, does this not mean that God is unfaithful? Surely not. God's great promise for Israel does not mean that all who are in Israel are truly belong to Israel (Romans 9:6), meaning that all Jewish people are not truly saved. This is nothing new, as Paul explains. Salvation of the Israelites was never by works, and always by God's grace. Therefore, there were some (in fact, many) in the Old Testament that were Israelites yet not truly saved (Romans 9:7-13). How can this be? Why is this so? Ultimately, "in order that God's purpose of election might continue."

Knowing that the audience of this letter may be in objection to the doctrine of election, Paul defends it. "What shall we say then? Is there injustice on God's part [because he elects people to salvation]? By no means!" (Romans 9:14). The justice of God is by no means compromised in his election of certain people to salvation and his neglecting of others to salvation, since he has the right to "have mercy on whom [he will] have mercy" (Romans 9:14). Ultimately, his justice in election is rooted in (1) the fact that we are all sinners deserving of hell, and he did not have to save any of us, and (2) that he is the Creator, and he has the full right over the created, just as a potter has full authority over his clay (Romans 9:20).

But why has God chosen to elect some and to pass over others**? "In order to make known the riches of his glory for vessels of mercy" (Romans 9:23). God has chosen to save some an not others so that his glory may be seen all the more by its contrast to his wrath. Praise the Lord, who in his sovereign wisdom elected some but not others (even within the Gentiles, which is the point of Romans 9:24-29) for salvation, that his glory may be all the more!

[Romans 9:30-33 will be dealt with along with chapter 10, because it makes more sense to split the chapter up that way.]

*This gives root to a theological debate that is way bigger than this blog (as well as my current state of wisdom), so I will not go into discussing or debating it.

**Notice the language here: "elect" to salvation versus "neglecting" or "passing over" others for salvation. God's electing (choosing of some for eternal life) is different in his reprobation (passing over of some for eternal life). Election is an effectual call on God's part; reprobation is a passing over on God's part, since sinful man deserves no salvation from God anyway. (This is why I am hesitant to use the term "double predestination," because God's election is different from his reprobation.) Nevertheless, an unbeliever is accountable for his damnation, since the Gospel call is available for all (John 6:37). If anyone would like to argue that this is not so, read again Paul's words: "...who are you, O man, to talk back to God?" (Romans 9:20).