Romans: Sovereignty and Identity

Romans 9:1-13

Romans is a theological powerhouse that I encourage everyone to read repeatedly. Theologian J. I. Packer said, 

All roads in the Bible lead to Romans, and all views afforded in the Bible are seen most clearly from Romans, and when the message of Romans gets into a person’s heart, there is no telling what may happen.[1] 

Up to this point in our study of Romans, we have looked at Paul’s teachings on the power of the gospel, the “news of victory” (Rom. 1:1-17), the problem of sin (Rom. 1:18-3:20), the plan of salvation (Rom. 3:21-5:21), and the process of sanctification (Rom. 5:21-8:39). I hope you have been personally moved and your heart changed by the message of Romans so far. 

Today, we will begin a new section in Romans, focusing on God’s sovereignty (Rom. 9-11). Let’s consider the background first. 

The Jews knew without a doubt that they were God’s chosen people (Deut. 7:6; Rom. 2:17-20; 3:1-2). However, in the early church, Jewish involvement was declining, while Gentile participation was growing, eventually becoming the dominant presence. Had God turned away or rejected the Jewish people? Paul explains this by emphasizing God’s sovereignty. This principle had been evident throughout Israel's history. Now, Paul shows how it continued to be evident in the church. This section focuses on:

• Questions about God’s Person (Rom. 9:1-29)
• Questions about God’s Plan (Rom. 9:30-10:21)
• Questions about God’s Promises (Rom. 11:1-32)

Romans 9:1-3
I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that 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 brothers, my kinsmen according to the flesh.

The apostle Paul was a Jew, and it personally concerned him that many Jews were not turning to Jesus. In fact, Paul’s love for the Jewish people was so great that he wished he could be “cut off from Christ” for their sake to come to Christ. This, I believe, is hyperbole, but it effectively shows the depth of his devotion and care for his own people. 

The Jews are God’s chosen people; therefore, Paul lists seven spiritual privileges that specifically belong to them (Rom. 9:4-5). I have included Old Testament passages for further reference.

• Adoption: Chosen as God’s children (Ex. 4:22).
• Glory: They saw the glory of God (Ex. 16:10; 24:17; 40:34).
• Covenants: Abrahamic (Gen. 15:18), Davidic (2 Sam. 7:12-16), and New Covenant (Jer. 31:31-34).
• The giving of the law: For their instruction (Deut. 5:1-22).
• Worship: The temple with feasts and celebrations (e.g., Deut. 12:5-7).
• Promises: The coming Messiah (e.g., Isa. 53).
• Patriarchs: Through whom the Messiah came (Rom. 1:3; 9:5). 

Yet, despite these spiritual blessings, the Jews rejected Jesus. It seemed like all the effort God invested in Israel was for nothing. Was he unable to draw Israel to himself? Here’s how Paul responds: 

Romans 9:6-7a
But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring…. 

All Jews are members of God’s chosen people in a broad national sense. They are Jews (or Israelites) as people are Spaniards, Englishmen, and Scandinavians. But just as there are Christian Spaniards within national Spaniards, so there are Christian Jews within national Jews. Paul says that not all Jews by natural birth are part of the spiritual birth, by differentiating, “not all are children of Abraham (in a spiritual sense) because they are his offspring.” 

So, has God failed to bring the Jews to himself? Let’s revisit Paul’s argument about God’s eternal plan by reviewing what he detailed in Romans 8:30: “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”

To illustrate God’s sovereign choice in Israel, Paul used two examples. First, he referred to the story of Abraham and Sarah. 

Romans 9:7b-9
…But “Through Isaac shall your offspring be named.” 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 offspring.  For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” 

After God promised Abraham and Sarah a child in their old age, they took a shortcut. Abraham fathered a son named Ishmael by Sarah’s servant Hagar. In Galatians, Paul describes Ishmael as being born of a slave “according to the flesh,” that is, by natural means. Then Paul adds, “the son of the free woman was born through promise,” that is, by the supernatural work of God in two people well beyond childbearing age (Gal. 4:22-23). 

Here, Paul states that Abraham’s offspring come through Isaac and then explains, “This means that it is not the children of the flesh who are children of God, but the children of the promise..." Paul emphasizes that God's word has not failed. It is not the children of the flesh (natural Israelites) who are children of God, but the children of God’s supernatural work: through his foreknowledge, choosing, calling, justifying, and glorifying. 

Here's a second example of God’s sovereign plan:

Romans 9:10-13
And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.”

This illustration involves Isaac and Rebekah with their twin sons, Esau and Jacob. Before they were born, before they “had done nothing either good or bad,” God chose the older son, Esau, to serve the younger son, Jacob. He said, “Jacob I loved,” meaning chosen. “Esau, I hated,” meaning rejected. The word “hated” does not mean “abhorrence.” It describes a relationship in relative terms. God’s love was demonstrated in his higher choice of Jacob. His relationship with Esau was secondary.  

Again, Paul used these familiar stories to show that God’s word never fails. Within Israel, God has always had a remnant of his chosen people. 

Now that raises a second question: Can God do that? Choose one over another? Isn’t that unjust? That’s where we’ll start next time. 

PERSONAL TIME WITH GOD 
Time in the Word: Read and reflect on Romans 9:1-13. Thank God for his choosing you!

Talking to God: How does knowing you are chosen by God—purely by his grace—alter the way you view yourself and, consequently, how you treat others?

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