Romans 9:1

Ro 9:1-33. The Bearing of the Foregoing Truths upon the Condition and Destiny of the Chosen People--Election--The Calling of the Gentiles.

Too well aware that he was regarded as a traitor to the dearest interests of his people (Ac 21:33; 22:22; 25:24), the apostle opens this division of his subject by giving vent to his real feelings with extraordinary vehemence of protestation. 1-2. I say the truth in Christ--as if steeped in the spirit of Him who wept over impenitent and doomed Jerusalem (compare Ro 1:9; 2Co 12:19; Php 1:8). my conscience bearing me witness in the Holy Ghost--"my conscience as quickened, illuminated, and even now under the direct operation of the Holy Ghost."

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

ROMANS Chapter 9 Introduction

THIS chapter opens, in some degree, a new train of thought and argumentation. Its main design probably was to meet objections which would be alleged against the positions advanced and defended in the previous parts of the epistle. In the previous chapters, Paul had defended the position, that the barrier between the Jews and Gentiles had been removed; that the Jews could not be saved by any external advantages which they possessed; that all were alike guilty before God; and that there was but one way for Jews and Gentiles of salvation--by faith in Jesus Christ, chapters 1-3. He had stated the benefits of this plan, (chap. 5.,) and showed its bearing in accomplishing what the law of Moses could not effect in overcoming sin, chap. 6,7. In chap. 8. he had stated also on what principles this was clone; that it was according to the purpose of God--the principle of electing mercy applied indiscriminately to the mass of guilty Jews and Gentiles. To this statement two objections might arise: first, that it was unjust; and second, that the whole argument involved a departure from the promises made to the Jewish nation. It might further be supposed that the apostle had ceased to feel an interest in his countrymen, and had become the exclusive advocate of the Gentiles. To meet these objections and feelings seems to have been the design of this chapter. He shows them,

(1.) his unabated love for his countrymen, and regard for their welfare, (Rom 9:1-5)

(2.) He shows them, from their own writings, that the principle of election had existed in former times--in the case of Isaac, (Rom 9:7-13) in the writings of Moses, (Rom 9:15) in the case of Pharaoh, (Rom 9:17) and in the prophecies of Hosea and Isaiah, (Rom 9:25-29.)

(3.) He takes occasion, throughout the chapter, to vindicate this principle of the Divine administration; to answer objections; and to show that, on the acknowledged principles of the Old Testament, a part of the Jewish nation might be rejected; and that it was the purpose of God to call others to the privileges of the people of God, Rom 9:16,19-23,25,26,29-33. The chapter, therefore, has not reference to national election, or to choice to external privileges, but has direct reference to the doctrine of the election to salvation which had been stated in chap. 8. To suppose that it refers merely to external privileges, and national distinctions, makes the whole discussion unconnected, unmeaning, and unnecessary.

Verse 1. I say the truth. In what I am about to affirm respecting my attachment to the nation and people.

In Christ. Most interpreters regard this as a form of an oath, as equivalent to calling Christ to witness. It is certainly to be regarded, in its obvious sense, as an appeal to Christ as the searcher of the heart, and as the judge of falsehood. Thus the word translated "in" (εν) is used in the form of an oath in Mt 5:34-36, Rev 10:6, Greek. We are to remember that the apostle was addressing those who had been Jews; and the expression has all the force of an oath by the Messiah. This shows that it is right, on great and solemn occasions, and in a solemn manner, AND THUS ONLY, to appeal to Christ for the sincerity of our motives, and for the truth of what we say. And it shows, further, that it is right to regard the Lord Jesus Christ as present with us, as searching the heart, as capable of detecting insincerity, hypocrisy, and perjury, and as therefore Divine.

My conscience. Conscience is that act of judgment of the mind by which we decide on the lawfulness or unlawfulness of our actions, and by which we instantly approve or condemn them. It exists in every man, and is a strong witness to our integrity or to our guilt.

Bearing me witness. Testifying to the truth of what I say.

In the Holy Ghost. He does not say that he speaks the truth by or in the Holy Ghost, as he had said of Christ; but that the conscience pronounced its concurring testimony by the Holy Ghost; that is, conscience as enlightened and influenced by the Holy Ghost. It was not simply natural conscience, but it was conscience under the full influence of the Enlightener of the mind and Sanctifier of the heart. The reasons of this solemn asseveration are probably the following:

(1.) His conduct and his doctrines had led some to believe that he was an apostate, and had lost his love for his countrymen. He had forsaken their institutions, and devoted himself to the salvation of the Gentiles. He here shows them that it was from no want of love to them.

(2.) The doctrines which he was about to state and defend were of a similar character; he was about to maintain that no small part of his own countrymen, notwithstanding their privileges, would be rejected and lost. In this solemn manner, therefore, he assures them that this doctrine had not been embraced because: he did not love them, but because it was solemn, though most painful-truth. He proceeds to enumerate their privileges as a people, and to show to them the strength and tenderness of his love.

Albert Barnes, 1834 · public domain

Introduction

Paul expresses his great sorrow for the unbelief and obstinacy of the Jews, Rom 9:1-3. Whose high privileges he enumerates, Rom 9:4, Rom 9:5. Points out the manner in which God has chosen to communicate the knowledge of his name to both Jews and Gentiles; and how he deals, whether in judgment or mercy, with individuals; and produces the cases of Abraham, Isaac, Jacob, Esau, and Pharaoh, Rom 9:6-17. God shows mercy and judgment as he thinks proper, and none have a right to find fault with his proceedings, Rom 9:18-20. He has the same power over the human race as the potter has over the clay, Rom 9:21-23. The prophets predicted the calling of the Gentiles, and the rejection of the Jews, Rom 9:24-29. The Gentiles have attained to the knowledge of God's method of saving sinners; while the Jews have not attained this knowledge, Rom 9:30, Rom 9:31. The reason why the Jews have not attained the salvation provided for them in the Gospel, Rom 9:32, Rom 9:33. To this and the tenth chapter, Dr. Taylor has prefixed the following judicious summary: - The apostle has largely proved in the preceding chapters, that the grace of God extends to the Gentiles as well as to the Jews; and that the dispensation of God's mercy was absolutely, and in itself, free to all who believe, whether Jews or Gentiles, in opposition to the merit of any works, or of conformity to any law whatever; and that the Gentiles have, by faith, a good title to the blessings of God's covenant, to which blessings the Jews cannot have a title any other way. Hitherto the apostle has not considered the Jews as rejected, except in an indirect way, but that they had the possibility of continuing in the Church, from entering into which they should not attempt to prevent the Gentiles, but allow them to be sharers in the mercies of God; and hence his language is in sum this: Why may not believing Gentiles be admitted, pardoned, and saved, as well as you? But in this chapter, and the two following, the apostle considers the reception of the Gentiles into the kingdom and covenant of God under the notion of calling or invitation, and of election or choice: which shows that he views the two parties in a light different to that in which he had before placed them. The Gentiles he considers as invited into the kingdom of God, and as chosen to be his people; and the Jews he considers as left out and rejected; for as the main body of them had now rejected the Gospel of Christ, he saw that God was about to unchurch them, overturn their polity, destroy their temple, and disperse them over the face of the earth. Thus he knew they would be accursed, or anathematized from Christ, and reduced to a level with the heathen nations of the world. And the event has proved that his declarations were dictated by the Spirit of truth. It is observable that, agreeably to his delicate manner of writing, and his nice and tender treatment of his countrymen, he never mentions their rejection - a subject extremely painful to his thoughts - otherwise than in a wish that he himself were accursed from Christ for them, or to prevent them from being accursed from Christ, (Rom 9:3), till he comes to Romans 11, where he has much to say in their favor, even considered, as at present, rejected. But it is very evident that his arguments in this chapter rest on the supposition that the main body of the Jewish nation would be cast out of the visible kingdom of God; and it is for this reason that in this and the two following chapters he considers the reception of any people into the kingdom and covenant of God under the relative notion of inviting and choosing, or of calling and election. The Jews were rejected and reprobated; the Gentiles were chosen and called, or elected. As this is most obviously the apostle's meaning, it is strange that any should apply his doctrine to the particular and unconditional reprobation and election of individuals. It is upon this rejection of the Jews that the calling and election of the Gentiles rest. If the Jews be not rejected, but are still the visible Church and kingdom of God, then the Gentiles, according to the most proper inference from the apostle's doctrine, have no right to the blessings of the kingdom. Instead of being invited or called, they are intruders at the heavenly feast; and this the unbelieving Jews labored to prove, and thus unhinge the believing Gentiles by persuading them that they were not duly taken into the Church of God; that the Jews were, and ever must continue to be, the only Church and kingdom of God, and that they could not be cast off so long as God was faithful to his promise to Abraham; and that the Gentiles were most miserably deceived when they supposed they were brought into that kingdom by faith in Christ, whereas there was no way of entering it, or of being entitled to its privileges, but by submitting to the law of Moses. This being the fixed opinion of the Jews, and the ground on which they opposed the Gentiles and endeavored to sap the foundation of their hope of salvation from the Gospel of Christ, it was therefore a matter of the utmost importance to be able to prove that the Jews, by rejecting Christ and his Gospel, were themselves cast out of the Church, and this in a way perfectly consistent with the truth of the promise made to Abraham. He had slightly touched on this subject at the beginning of the third chapter; but it would have broken in too much on the thread of his discourse to have pursued the argument there, for which reason he appears to have reserved it to this place, where he (1) solemnly declares his tenderest affection for his countrymen, and his real grief of heart for their infidelity and consequent rejection, Rom 9:1-5; (2) Answers objections against this rejection, Romans 9:6-23; (3) Proves the calling of the Gentiles from their own Scriptures, Rom 9:24-30; (4) Gives the true state and reasons of the rejection of the Jews and the calling of the Gentiles, Rom 9:30 to Rom 10:14; (5) Proves the necessity of the apostolic mission to the Gentiles in order to their salvation, Rom 10:14-21. And all this was intended at once to vindicate the Divine dispensations; to convince the infidel Jew; to satisfy the believing Gentile that his calling or invitation into the Church of God was valid; to arm him against the cavils and objections of the unbelieving Jews, and to dispose the Christian Jew to receive and own the believing Gentile as a member of the family and kingdom of God, by Divine right, equal to any to which he himself could pretend. See Taylor's notes, p. 321, etc. Verse 1 I say the truth in Christ, I lie not - This is one of the most solemn oaths any man can possibly take. He appeals to Christ as the searcher of hearts that he tells the truth; asserts that his conscience was free from all guile in this matter, and that the Holy Ghost bore him testimony that what he said was true. Hence we find that the testimony of a man's own conscience, and the testimony of the Holy Ghost, are two distinct things, and that the apostle had both at the same time. As the apostle had still remaining a very awful part of his commission to execute, namely, to declare to the Jews not only that God had chosen the Gentiles, but had rejected them because they had rejected Christ and his Gospel, it was necessary that he should assure them that however he had been persecuted by them because he had embraced the Gospel, yet it was so far from being a gratification to him that they had now fallen under the displeasure of God, that it was a subject of continual distress to his mind, and that it produced in him great heaviness and continual sorrow.

Adam Clarke, 1831 · public domain

Chapter Outline The apostle's concern that his countrymen were strangers to the gospel. (1-5) The promises are made good to the spiritual seed of Abraham. (6-13) Answers to objections against God's sovereign conduct, in exercising mercy and justice. (14-24) This sovereignty is in God's dealing both with Jews and Gentiles. (25-29) The falling short of the Jews is owing to their seeking justification, not by faith, but by the works of the law. (30-33) Verses 1-5 Being about to discuss the rejection of the Jews and the calling of the Gentiles, and to show that the whole agrees with the sovereign electing love of God, the apostle expresses strongly his affection for his people. He solemnly appeals to Christ; and his conscience, enlightened and directed by the Holy Spirit, bore witness to his sincerity. He would submit to be treated as "accursed," to be disgraced, crucified; and even for a time be in the deepest horror and distress; if he could rescue his nation from the destruction about to come upon them for their obstinate unbelief. To be insensible to the eternal condition of our fellow-creatures, is contrary both to the love required by the law, and the mercy of the gospel. They had long been professed worshippers of Jehovah. The law, and the national covenant which was grounded thereon, belonged to them. The temple worship was typical of salvation by the Messiah, and the means of communion with God. All the promises concerning Christ and his salvation were given to them. He is not only over all, as Mediator, but he is God blessed for ever.

Matthew Henry, 1706 · public domain