Romans 9:1-9:5 - Anxiety For the Jews

Calvin (12/6/01)

9:1: With all he has said so far, Paul has left open the possibilities that God's promises to the Jews were false, or that Jesus was not the Christ He claims to be; since He was so roundly rejected by the Jews. He now moves to reject these two conclusions. Footnote: This comes by way of connection with the doctrine just discussed regarding our assurance. If nothing can separate us from His love, then it would seem that Israel remained safe as His chosen people. Paul will show that God's people are those He has called, and not those who simply where His outward mark. In doing this, Paul is careful to preserve the distinctive privileges of the Jews, without injuring the Gospel in doing so. The Jews had shown a great dislike for the doctrines of grace, and the weakened role of the Law. Paul finds it necessary to remove this issue from the Jews, lest it should block the Gospel's progress among them. Before Paul can present an argument with any chance of acceptance, he must first clear himself of false suspicions. A reputation had arisen around him, that he had become a sworn enemy of his own nation. To overcome this reputation, it was necessary for him to declare the truth by oath. Such is a proper use of oath-taking, for without it, it is doubtful that any would have accepted his words as true. Footnote: It seems more likely that Paul's intent here was more along the lines of "In spite of my being a Christian, … I have great grief and sorrow on your account." For one thing, swearing upon the name of Christ would not have much influence on the non-believer. In bringing the Holy Spirit in to testify to the truth of his soul, Paul is inviting God to judge. It is possible for one to swear with all good intent to something that is not true. It is possible that we are so blinded as to believe error. In calling upon the Holy Spirit, we ask for Him to confirm anything that may be doubtful, to correct anything that may be erroneous, and to judge us should we speak falsely in His name.
9:2: Paul cuts short what he was going to write, so as to express first his sorrow over the present state of the Jews. Here is a fine example for us, for we must recognize that the destruction of the lost is as much God's will and providence as is our salvation. We must still render Him obedience, even in this. Yet, we need not do so without compassion upon those who are thus destroyed. We need not dull our emotions for fear of resisting God's decrees.
9:3: There is nothing in what Paul says to suggest that the election of God was somehow controvertible. No, it is a matter of passion. His concern, his love for his countrymen was so strong as to overwhelm rational thought. He expresses the greatest possible love for them, in declaring himself ready not only to die, but to suffer eternal separation from Christ, to let go his own salvation, so that they might be saved. Has Paul crossed the line in declaring so strong a love? No. "If then we love in God, and not without God's authority, our love can never be too much." Seeing the wonderful gifts that God had invested in His people, Paul's love for God was anguished to see those gifts lost, and so, his desire. Footnote: Where this view of Paul's declaration is held, it is generally held to have been a conditional desire; were it possible, I would wish… For this, we have Moses', and also Christ's example. (Ex 32:32 - If you will not forgive their sins, then blot me out as well. Mt 26:39 - Father, if it is possible, take this cup from Me; yet Your will, not Mine.) In both cases, there was no possibility that the petition would be granted. In this expression, Paul is neither focused solely on God, nor on man alone. He sees the two inextricably connected, and his love is both for God, and the men whom God has created. It was not merely the notion that it was better for one to be destroyed than a whole nation that moved Paul to such expressions. Rather, he saw in Israel's fall from grace, the possibility that God's own promises might seem to have failed, which were an impossibility. (Ps 72:7 - In his day, the righteous will flourish, and peace will be in abundance for as long as the moon exists.) In declaring the kinship of the flesh, Paul does not try to distance himself by noting the spiritual separation that exists. Rather, he more closely unites himself with those who had rejected them, further declaring that he has no quarrel with them, but only seeks their best interests.
9:4: It now becomes clear that Paul is expressing that same sentiment that Moses had declared. If God was going to wipe out His chosen people, those He had declared His own, then it were better that I be wiped out, as well. Having seen God's glory granted, nothing worse could be imagined than to see that glory extinguished in the objects of His grace. The worst actions of the ungodly cannot tarnish the worth of God's gifts, even though by their actions, they bring greater condemnation upon themselves. "We are not to act in such a manner as to contemn, through a detestation of the ungodly, the gifts of God in them." Yet, we must also not allow our actions to cause pride to rise up in them. To prevent this pride, Paul notes that even the best of these gifts are worth nothing without Christ. The very name "Israelite" is one of those gifts, coming in answer to Jacob's prayers. (Ge 48:16 - The angel that has redeemed me from evil bless these children. May my name live on in them, along with the names of my fathers Abraham and Isaac. May they become a multitude in the earth.) Though Israel had declared a sinful divorce from God, yet God remained faithful to them. (Ro 3:3 - Their unbelief will not nullify God's faithfulness.) He preserves His remnant. But, Paul has concern, to make sure that Israel's unfaithfulness brings no discredit upon the Gospel in the sight of the Gentiles. He moves to declare before the Gentiles proofs that the Gospel has indeed come from God's very throne, and has come through a nation He has chosen and elected. He over and over again declares this to be the case. (Ex 4:22-23 - Thus says the LORD, "Israel is my son, My first-born. Let Him go, that My son may serve Me, or I will kill your son, your first-born." Jer 31:9c - I am a father to Israel, Ephraim is My first-born. Jer 31:20 - Isn't Ephraim My dear son? My delightful child? Surely, as often as I have spoken against him, yet I remember him, and My heart yearns for him. Surely, I will have mercy on him.) This is more than a simple display of affection. It is another declaration of the 'efficacy of adoption.' It is as much assured for them as for us. To such heights of excellency had He raised His people that He even graced them with the ark of His presence, a singular proof of His blessings upon that people. (1Sa 4:22 - The glory has departed from Israel, for the ark was taken.) Footnote: Others see the pillar and the cloud as the significants of God's glory upon Israel. (Ps 78:61b - He gave His glory into the hands of the adversary. Ex 40:34 - The cloud covered the tent, and the glory of the LORD filled the tabernacle. 1Ki 8:11 - The priests could not stand to minister because of the cloud of the glory of the LORD which filled His house. ) Note that covenants and promises are spoken of separately here. The covenants refer back to the original covenant with Abraham, which were renewed in the Law. All of God's further promises to His people flow from that original covenant, as His acts of love toward us flow from His original election of us as His own. Footnote: Why the plural reference to covenants? Because there is a distinction between the Abrahamic and Mosaic covenants. (Gal 3:17 - The Law which came so long after the covenant with Abraham has not invalidated that prior covenant. The original promises remain intact. Eph 2:12 - At one time, you were excluded from Israel, strangers to the covenants of promise, without hope and without God.) Both covenants, though distinct, belonged to the Jews. In worship, Paul looks to the portion of the Law that declared the proper manner of worshiping God. Without that appointment by God, all manners of worship are but man's devices, and are a profanation of His name.
9:5: There is indeed a benefit to being descended from godly parents, for God has promised mercy upon their generations. However, as with most of God's promises, that mercy comes only when we combine our descended state with proper fear of God, with holiness. Just as worship and exalted position do us no good if we do not hold God in proper esteem, so neither will our lineage avail us without that holy fear. (Ge 17:4 - My covenant is with you, that you will father a multitude of nations. Is 1:11 - What are your many sacrifices to Me? Enough of your burnt offerings. I take no pleasure in the blood of your livestock. Is 60:1 - Arise, shine, for your light has come. The glory of the LORD has come upon you. Jer 7:3-4 - Cursed is the man who does not heed this covenant which I commanded in the day your forefathers were brought out of Egypt. It was said to them, "Listen to My voice, and do according to all I command. Thus will you be My people, and I will be your God.") It is for the very reason of their lineage that they are declared heirs of the promise (Ac 3:25 - You are the sons of the prophets, the sons of the covenant God made with your fathers, when He told Abraham that his seed would bless all the families of the earth.) Yet, the crowning gift to Israel was in the very fact that Christ Jesus was born into their nation, sharing in their flesh. This honor, great as it is, becomes cause for a greater condemnation, if it be not joined to godliness. By pointing out that His union with them was according to the flesh, Paul implies another distinct nature in Christ along side His very real humanity. That higher, and eternal nature of Christ is declared in His eternal blessedness. Such height of blessing and honor belong solely to God. (1Ti 1:17 - To the eternal, and invisible King, to the only God, be honor and glory forever and ever. Amen.) Here is Christ's divinity clearly declared. He whose flesh is of Jewish descent, is yet also blessed of God forever. Footnote: Some few authors have attempted to separate the blessing from Christ, as though it were a doxology, a simple declaration of praises to God. However, in every case, where there is such a declaration of adoration, the order is 'Bless God!' not 'God blessed.'

Matthew Henry (12/7/01)

9:1: As is only wise, Paul speaks so as to soften the blow of the truth he must deliver. Knowing that the Jews were more offended by him than by any other apostle, he speaks so as to make known that he still loves his people, and is not pleased to see their troubles. So Jeremiah also spoke in his day. (Jer 17:16 - As for me, I have not run from being a shepherd for You, nor have I longed for the woeful day. You know what I have said, it was said in Your presence.) Knowing that his testimony might not be believed, he calls upon the name of Christ as witness, asking that He search his heart. He appeals to the witness of conscience. Such appeals were not given for light matters. Only God and conscience could know the certain truth of his feelings.
9:2: While he does not say explicitly that his sorrow is over the Jews' rejection by God, it is implicit in what follows.
9:3: Note that Paul does not say that he does wish, but that he could, were it a possibility. So strong is his love, that he would gladly forego his own happiness if it would purchase the happiness of his countrymen. He is willing to suffer the declarations of anathema upon his person, to bear all their abuse, to be taken from life in shame and dishonor, for all these things are more tolerable than that his people should remain rejected. (1Co 4:13 - When slandered, we seek to reconcile. We have become like the scum of the earth. Ac 22:22 - They listened up until he declared that he had been sent by God to the Gentiles. At that, they cried out against him, declaring that such as would say these things ought not to live.) As many churches as he had planted, Paul was willing to be disowned by one and all, if by this, Christianity might become acceptable to the Jews. If he was the cause of their stumbling, he was willing to be removed. So, Moses. (Ex 32:32 - Forgive their sins, if You are willing, but if not, blot me out from Your book.) In this, he even declares himself willing to be cut off from Christ, if that will bring about the salvation of the Jews. "It is a common charity that begins at home; this is something higher, and more noble and generous." In spite of rough treatment, Paul remains respectful of his kinsmen, showing a forgiving spirit. (Ac 28:19 - When they objected, I had to appeal to Caesar, but not because I had any accusations to bring against my country.) We, too, owe a higher degree of effort on account of our direct relations, having in them a greater opportunity to be useful.
9:4: As descendants of God's friend, Abraham, they were part of that covenant relationship, bearing many privileges of which Paul makes note. They had been made part of that visible and typical adoption in possessing the land of Canaan. (Ex 4:22 - The LORD says, "Israel is My son, My first-born.") In the ark of the covenant, over which God dwelt, they had been blessed with His glory. (1Sa 4:21 - She named her son Ichabod, "The glory has departed," because the ark was taken from Israel.) This glory was also evident in the cloud of His divine presence, the Shechinah. As with the Abrahamic covenant, all the following covenants were also made to the nation of Israel. (Ex 24:8 - Behold the blood of the covenant, which the LORD has made with you in accordance with all these words. [Mosaic] Dt 29:1 - These are the words of the covenant which the LORD commanded Moses to make with Israel in the land of Moab. This was besides the covenant which was made with them in Horeb. [Mosaic+] Jos 24:25 - Joshua made a covenant with the people that day, a Law in Shechem, which he wrote in the book of God's law. [Mosaic++]). All of these were types of the coming covenant of grace. They had been given the Law entire, the ceremonial, the judicial, and the moral. To have God's Law is a great privilege, and we ought so to count it today. (Ps 147:19-20 - He declared His statutes and ordinances to Israel, a thing He has done for no other nation. They have not known His ordinances. Praise the LORD! Dt 4:7-8 - What other nation has a god so near as the LORD our God, who is there whenever we call on Him? What other nation has a Law as righteous as this Law which is set before you this day?) Great among their honors was the fact that they were possessed of the proper worship of the one true God, while all around them served stones, devils, and other idols of their own making. Promises were made in addition to the covenants. These included most importantly the Messianic promises, which pointed to the Gospel. Note that the promises come attached both to Law and service. It is in obedience to His Law, and attentiveness to His proper worship, that we find comfort in His promises.
9:5: God so loved the fathers of Israel, that on their account alone, He called Israel into the covenant. (Ro 11:28-29 - They may be enemies of the gospel from our viewpoint, yet from God's viewpoint, they are beloved because of the fathers, for His gifts and calling are irrevocable.) Yet, highest among their honors as a people, is that the Christ was born of their nation. While still Lord of heaven in His divinity, yet He graced the Jews with taking on their flesh in His humanity. Here, Paul is quick to add that which makes clear that Christ Jesus is indeed God. For, how else shall He be God blessed forever? It was both a great honor, and a cause for great concern, that Christ was born of their flesh, for having honored them so, so much greater would be the condemnation that was theirs for rejecting Him. And, when we consider the state of the Jews at the time of His coming, His very choice in becoming a Jew might well be considered part of His humiliation in the flesh.

Adam Clarke (12/8/01)

9:1: Paul has so far clearly shown the inclusion of the Gentiles into God's covenant by faith, and that for the Jews, the covenant came by that same faith. Here, Paul's focus shifts, and he looks at the inevitable consequences upon a nation chosen by God, that has itself chosen to reject Him. Surely, such a nation would be 'reduced to a level with the heathen nations of the world.' Paul is so sensitive to this painful notion of rejection, that he makes no mention of it until Chapter 11, other than his wish expressed in v3 of this chapter. Clearly, he is thinking in national terms here, and the doctrines of choosing and election he speaks of should not be applied to individuals. The calling and choosing of the Gentiles depends upon the rejection of Israel. If they remain the chosen people, then we are but intruders upon their feast. This was the argument of the Jews, by which they sought to show that the only means of salvation remained in Mosaic Law. Paul now works to show that the rejection of the Jews has indeed come because of their rejection of Christ. In doing so, he picks up a thought introduced in Chapter 3, but not there pursued. To outline the following two chapters: Paul declares his love for his rejected countrymen (9:1-5), answers certain objections to their status as a rejected people (9:6-23), proves the calling of the Gentiles (9:24-30), gives the reason for both the rejection and the calling (9:30-10:14), and proves the necessity of the Gentile mission for their salvation (10:14-21). In all this, Paul moves to show God faithful even in this rejection, to declare the validity of God's church, and to show that both Jew and Gentile were equally Christian and on equal terms. A most solemn oath is taken by Paul at the beginning. He appeals to Christ, the searcher of hearts to seal the truth of his words. He declares the testimony of both conscience and the Holy Spirit, (two distinct testimonies,) that he is free of any guile in what follows. Because the message he must deliver is so painful, it is needful that he establish the fact that he takes no personal satisfaction in their situation, in spite of their treatment of him.
9:2: No comments.
9:3: Like Moses before him, Paul is more than willing that he himself should be cut off from God's graces, if by doing so, the Jews might be kept in. (Ex 32:10 - God told Moses to leave off his entreating, so that His wrath could be carried out upon the Israelites. After that, He said, He would make a great nation of Moses.) [This is the declaration that Moses would take no part of in Ex 32:32.] Paul's declared wish has caused no end of consternation to translators and commentators, for it cannot be accepted literally. It is an abomination to think that one man's death [other than Christ's] could save even one man, let alone a nation, or a world. Some have sought to say that this wish is a parenthetical comment, that he simply notes a past emotion. But that doesn't fit well. The term 'anathema' speaks of that separated, and devoted to destruction. (Dt 7:25-26 - Burn their idols with fire, taking none of their gold and silver for yourselves, lest it tempt you, for it is an abomination to God, and you mustn't allow such an abomination in your house. If you do, your house will likewise be an abomination. Because it is under the ban, you are to utterly detest it. Jos 6:17-18 - The city is under the ban. Other than Rahab and her household, the whole of it belongs to the LORD. Don't take for yourselves those things under the ban, for to do so would bring a curse upon the camp of Israel. Jos 7:12 - Because you have not destroyed those things that are under the ban, you have become accursed, and I am no longer with you. This is why you cannot stand before your enemies, but rather turn your backs and flee from them.) It was far from unusual for one of low standing to be sacrificed 'for the public good' in past times. It is along these notions that Paul offers himself to destruction, for the public good of Israel. It was to the temporal destruction that Christ had declared the Jews subject (Mt 24) that Paul was willing to be subjected.
9:4: They are descendants of Jacob, whom God favored with the name of "Prince of God" (Ge 32:28). By this name, the people were known, which in itself declared their status as a royal nation of God. As a nation, they had been taken into the family of God. (Ex 4:22 - Israel is My son, My first-born. Dt 14:1 - You are the sons of the LORD your God, so don't mark yourselves on behalf of the dead. Jer 31:9 - They will come to me in weeping, and I will lead them by supplications. I will bring them alongside streams of waters on paths smooth and straight, because I am a father to Israel. Ephraim is My first-born. Hos 11:1 - In his youth, I loved Israel, and called him, My son, out of Egypt.) God's glory was made manifest amongst them, by the cloud and the pillar, and by the Shekinah presence above the mercy seat. The covenants refer to the spiritual and the physical treaties God made with Abraham. (Gal 3:16-17 - The promises were spoken to Abraham and his seed, the singular seed of Christ. The Law, coming so much later, did not in any way invalidate this prior covenant. The promise remains valid.) It is to this original covenant, along with its later renewals and extensions, that Paul refers here. In the Law, God revealed Himself, His own system of moral and political codes. No nation other than the Jews had ever had such a revelation of His will. The sacrificial system, along with all the other aspects of service to God were also uniquely revealed to them. All the promises from the possession of Canaan, to the coming kingdom of Messiah were made to them.
9:5: The Jews had descended unpolluted, from a line including twelve of the greatest men to have ever lived. Their greatness only increased by their involvement in being progenitors of Christ's human nature. He, however, was far more than man, being the One who had made them. The twofold nature of our Lord is clearly displayed in this passage, both His Godhead and His humanity. "And all the transpositions of particles, and the alterations of points in the universe, will not explain away this doctrine." (Jn 5:22 - The Father judges no one, but has given all judgment to the Son. Ac 10:36 - He sent His word to the sons of Israel, preaching peace through Jesus Christ who is Lord of all. Php 2:9 - God highly exalted Him, and gave to Him the name which is above all names. 1Co 15:27 - He has put all things in subjection under His feet. This obviously excludes Him who did the subjecting. Eph 1:21-22 - He is far above all rule, authority, power, and dominion in this age and in the one to come. He has put all things in subjection under His feet, and given Him as head over all things to the church. Rev 5:12-13 - Thousands upon thousands declared loudly, "Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing." And every created thing, whether in heaven, on the earth, or under the earth, said, "To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever." Col 1:16-17 - By Him all things were created, all that is in heaven and all that is on the earth, whether visible or unseen, even the thrones, dominions, rulers and authorities; all of these He created for Himself. He is before all things, and in Him all things hold together.) He was not appointed to office, His office is His essence. None of the attempts to so arrange this verse as to strip it of its reference to His godhead are baseless. No text or manuscript has ever been found to support them.

Barnes' Notes (12/9/01)

9:1: In appealing to Christ, Paul is appealing to Messiah, which would carry weight with the Jews. [Note that he doesn't appeal to Jesus.] On such solemn occasions as that presented here, to take such an oath is proper. He is the One who can search our hearts, and detect any insincerity or hypocrisy. (Mt 5:34-36 - I tell you not to take any oath; not by heaven, not by God, not by the earth, nor even by His chosen city. Not even by your own head, shall you make an oath. Rev 10:6 - The angel swore by the Eternal One who created the heavens, the earth, the sea, and everything in them, that there would be no further delay.) Conscience is present in every man, giving immediate judgment of his actions for right or wrong. Thus, it is a strong witness to our integrity, or lack thereof. In this case, Paul's conscience is further influenced by the Holy Spirit, making its judgments more certain. The strength of these oaths was needful because many thought he had lost all love for his countrymen, and for their institutions. Furthermore, the doctrines he is about to discuss are also potentially divisive, being involved with the rejection of Israel in large part. So, he moves to assure them that his doctrine is not based on his own lack of love, but that it is simply the solemn truth, however painful.
9:2: Paul's grief and sorrow are such that they arise within him whenever his thoughts turn to this issue. While he does not say what that issue is, it is clear that he is thinking of God's rejection of Israel as His chosen nation.
9:3: Some have attempted to place this wish in the past tense, suggesting it to be Paul's view prior to conversion. However, this has nothing to do with his present purpose of assuring his countrymen of his present love for them. Furthermore, the sentence itself does not allow of that placement in the past. It is a statement of possibility: were it possible, I would wish… Beyond that, even prior to conversion, Paul had no desire to be accursed by Messiah (who is Christ). It was Jesus the man he was having issues with, not the Messiah, the Hope of Israel. The classical (and Hebrew) understanding of anathema involved all that had been separated or consecrated to God's service, all manner of sacrifices and offerings. These offerings were then "without possibility of redemption." (Lev 27:21 - At the jubilee, the field that is not redeemed by its owner will be set apart as holy to the LORD; given to the priest as his property. Lev 28:29 - No one who has been set apart among men will be ransomed. He will be put to death. Nu 18:14 - Every devoted thing will belong to the priests. Dt 7:26 - Bring no abomination into your house, or it, too, will come under the ban. No, you shall utterly detest that thing, for it is something banned. Josh 6:17-18 - The whole city (apart from Rahab and family) will be under the ban, belonging to the LORD. Keep yourselves from those things that are under the ban, lest you curse the camp of Israel by taking it for yourselves. 1Sa 15:21 - But the people took from the choicest of the spoils, even though these things had been devoted to destruction as a sacrifice to the LORD. Eze 44:29 - The priests shall eat the edible offerings, and all devoted things will be theirs.) Because all things thus devoted to God were sacrificed and thus destroyed (from the giver's perspective), the word took on the significance of a curse. (1Ki 20:42 - The LORD declares that because you allowed him to escape who was devoted to destruction, your life shall be taken in his stead, and your people will be destroyed in the stead of his people. Is 34:5 - My sword shall descend in judgment upon Edom, whom I have devoted to destruction.) Yet, none of these references carry the suggestion of eternal death, only the temporal is in view. In the strength of Paul's willingness to suffer any needful hurt if it will bring about the salvation of Israel, he echoes Moses. (Ex 32:32 - If You will not forgive their sins, then blot me out.) Paul is not expressing a willingness to suffer eternal damnation. The words don't imply it. His damnation couldn't help the Jews. Such a sacrifice neither is nor can be required of a man. Further, it would be impious to suggest a willingness to be an eternal enemy of God. It is not from Christ that Paul says he would willingly separate. It is by Christ that he is willing to be separated; appointed to whatever suffering and death might be necessary to save his countrymen. Here is an example worthy of emulation by every Christian worker.
9:4: His countrymen carried the honor of being named after Jacob, named as the people of God, and carrying the privileges of being His people. They were chosen into His family as His special people. (Dt 7:6 - You are a holy people to the LORD your God. He has chosen you as a people for His own possession, from all the people of the earth.) They had known God's divine presence, leading them out of Egypt, and settling on the ark. (Ex 13:21-22 - The LORD went before them in the pillar of cloud, and the pillar of light, which He never took away from before the people. Ex 25:22 - I will meet with you from above the mercy seat, between the cherubim. Upon the ark I will speak to you about all that I will command for the sons of Israel.) All the compacts and promises God had made with their forefathers still held to them. The Law given on Mt. Sinai (Ex 20) was given to them. (Ps 147:19 - He declared His word to Jacob, His laws to Israel.) The temple service, the very pride of the nation, was theirs. Also, the promises of Messiah, and of their being the point from which true religion spread, were theirs.
9:5: They were honored in their ancestry. (Mt 3:9 - Don't put too much into the fact that you can claim to be descended from Abraham. God could make descendants for Abraham from these rocks, if He desired.) But chief among their honors is that their nation was chosen to give birth to Messiah. The qualifier of 'in the flesh' declares implicitly that there was a higher nature in Him as well, which did not come of their nation. (Ro 1:3-4 - His Son was born a descendant of David according to the flesh, but was declared the Son of God most powerfully by His resurrection from the dead.) The Messiah had already come. Only the supreme divinity can be said to be over all, and that is the claim here made for the other, higher nature of Messiah Jesus the Christ of God. The closing doxology belongs also to Christ, as an expression of reverence due His divine nature. [Perhaps: who is over all, God; blessed forever. Amen.]

Wycliffe (12/10/01)

9:1-9:2: For the next three chapters, Paul looks at the plan of God for the two divisions of mankind: Jew and Gentile. He begins with proofs of his grief and pain over the situation of his nation. He calls upon the Holy Spirit as a witness to the truth of his words because he is aware of the Jews' beliefs regarding himself. (Ac 21:28 - They cried out, "Men of Israel, come help! This is the one who preaches against our people, the Law, and the Temple. He has even brought Greeks into the Temple, and so defiled it.") While this event is later than the letter to the Romans, it is typical of the Jewish view of Paul's ministry.
9:3: The tense in which the Greek of this verse is written indicates an unattainable wish. He could wish to be separated from Christ, but it's not a possibility. Here, he echoes Moses' sentiments. (Ex 32:31-32 - This people has sinned greatly in making a god of gold. But please forgive them. And if You will not, please blot me out, as well.)
9:4: That nation was indeed blessed. They were the people God had made His own. (Is 43:20-21 - The beasts will glorify Me; because I have provided water in the wilderness, and streams in the desert, so that My chosen people may drink. I formed them Myself, and they will declare My praise.) They had His glory among them, whether in the honor of being His people, or in His presence in their midst. (Ex 24:16-17 - The glory of the LORD rested on Mount Sinai, covering it for six days. On the seventh day, He called Moses from the cloud, and His glory atop the mountain appeared like a consuming fire before the eyes of Israel.) Covenants are spoken of in the plural because God spoke to them many times about His covenant relationship with them. The Law, and the order of temple worship were also entrusted to their keeping. Theirs also was the Messianic promise.
9:5: Being descended from the patriarchs, the patriarchs were theirs as well. But greatest of all their privileges and honors was the fact that the Christ had come from Israel, His flesh of their nation. Yet He, above and beyond that flesh He shared with them, was "God over all, blessed forever." That the exalted Christ had come of them increased Paul's anguish over them, for they had refused their Messiah. This is not a doxology, but a declaration of Christ's divinity.

Jamieson, Fausset & Brown (12/10/01-12/12/01)

9:1: Having spent such effort to declare in full the salvation by grace, Paul cannot but see the questions arising with regard to God's chosen people What is their standing? Is no distinction left them? Having rejected Christ at His coming, are they lost for good? These thoughts, Paul pursues in detail for the next several chapters. Knowing his own people consider him a traitor, he starts by giving vent to his true feelings regarding them. (Ac 21:33 - The commander bound him, and asked what it was he had done. Ac 22:22 - The Jews listened to him for a time, but when he declared his mission to the Gentiles to be of God, they cried out that he ought to be put to death for such a declaration. Ac 25:24 - Festus said, "This is the man that the Jews came to me about, declaring that he ought not to live.") He cries over Israel with that same spirit in which Christ wept over Jerusalem. (Ro 1:9 - God is my witness how often I make mention of you in prayer. 2Co 12:19 - You thought I was defending myself, but I have been speaking in the sight of God and Christ, for the sole purpose of building you up. Php 1:8 - God is my witness, how I long for you all with Christ-like affection.) His words, he tells us, are 'under the direct operation of the Holy Spirit.' To so act, with conscience Spirit-illuminated, is not a special privilege of the elite, but is the privilege and aim of every believer.
9:2: To know their hostility to the Gospel, to understand the consequences of their unbelief, brings a heaviness to Paul's spirit. Grace does not destroy natural feelings, but rather intensifies and elevates them.
9:3: Attempts have been made to view this verse as describing Paul's state prior to conversion. Yet at that time, he would not have desired himself accursed, but Christ and all Christians with Him. Rather, the thought being expressed here is that he would have so wished, if it were lawful, or would have served any good purpose to do so. (Gal 4:20 - I would wish, if there were any chance of it's occurring, that I might be with you now, so that I could speak more gently, for I am perplexed about you.) Attempts to soften the meaning of anathema miss the vehemence of Paul's emotions being expressed here, which so echo Moses' own emotions (Ex 32:32).
9:4: In every possible way, Israel had been ennobled by God, entrusted with great and wondrous gifts. The very name of Israel, signifying 'Prince of God' was given the nation by God Himself. (Ge 32:28 - No longer Jacob, but Israel be your name, for you have striven with God and man, and have prevailed.) Far from despising those called Israel, Paul constantly identified himself with them. (Ro 11:1 - It is not a possibility that God has rejected His people, for even I am an Israelite, from the tribe of Benjamin. 2Co 11:22 - Are they Hebrews? Israelites? So am I. As they are descended from Abraham, I am too. Php 3:5 - I was circumcised on the eighth day, born of the nation of Israel, in the tribe of Judah, a Hebrew among Hebrews, a Pharisee zealous for the Law of Moses.) While their adoption was not the same spiritual adoption we find in the Son, yet it was a very real adoption, a separation of the nation from the surrounding paganism, to be the visible family of God. (Ex 4:22 - Israel is My son, My first-born. Dt 14:1 - You are the sons of the LORD. You are not to mark yourselves on behalf of the dead. Dt 32:6 - How foolishly you repay the LORD. He is your Father. He has bought you; made you and established you. Is 1:2 - Listen and hear, for the LORD speaks: "I have reared up sons, yet they have revolted against Me." Jer 3:4 - Haven't you just now called Me your Father, the Friend of your youth? Jer 31:9c - I am a father to Israel. Ephraim is My first-born. Hos 11:1 - When Israel was young, I loved him, and called him, My son, out of Egypt. Mal 1:6 - Sons honor their fathers, and servants their masters. If, then, I am a father, where is My honor? If, then, I am a master, where My respect? This, the LORD says to you, priests who despise His name, yet you don't see how it is you have despised Him.) The adoption we have in Christ Jesus is but the completion and fulfillment of this previous physical adoption. Yet, we stand warned by Israel's rejection of that completeness even while possessing such wonderful gifts from God. "The most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God." (Ro 9:31-33 - Israel pursued a law of righteousness but never arrived at their goal, because their pursuit was by works rather than by faith. They stumbled over that Rock of offense in Whom belief is founded.) The glory Israel knew was not just the high privilege God had given them, nor was it limited to the Ark of the Covenant. Rather, it was such visible tokens of God's presence amongst them as they had been blessed with: the cloud of His glory that rested above the ark, filling the tabernacle, which only departed at the destruction of the Temple. This cloud of His glory, later Jews called Shechinah. The term comes from shaakan [7931]: meaning 'to let one's self down, to dwell' (Jn 1:14 - The Word became flesh and dwelt among us. 2Co 3:7-8 - If the ministry of death [the Law] engraved on stone, came with a glory so intense that Israel could not look upon Moses' face because of it, even though it was fading, how much more glorious will be the ministry of Spirit. Heb 9:5 - Above the ark, the cherubim of glory overshadowed the mercy seat.) This last reference speaks of God's nearness to His people due to the atoning sacrifices made. To Israel alone had this revelation of the means of redemption been made, though it was made by type. (Ps 68:18 - You have ascended on high, leading captivity captive. You have received gifts among men, even among the rebellious, so that the LORD God may dwell among men.) The plurality of covenants is not a reference to the old and the new covenant, for all the references of this verse are to the old testament economy. Nor is it a reference to the Law, because the Law is next mentioned in its own right. Rather, it is the covenant with Abraham, and its subsequent renewals. (Eph 2:12 - Remember that at one time you were separated from Christ, strangers to the covenants of promise, and without hope and God in this world. Gal 3:6 - Abraham believed God, and it was reckoned to him as righteousness. Gal 3:17 - The Law, coming so much later, did not invalidate the prior covenants, or nullify God's prior promises.) The Law, was entrusted to Israel as a treasure to be kept safe, a special honor. (Ro 2:17 - You are a Jew, relying on the Law, and boasting in God. Dt 26:18-19 - The LORD has declared you His people, His treasured possession according to His promise, that you should keep His commandments. He will set you high above all the nations He has made, in praise, fame, and honor. You will be a people consecrated to the LORD, as He has declared. Ps 147:19-20 - He declares His words to Jacob, and His statutes to Israel.) To them, He gave the details of divinely instituted orders of worship. The promises to Abraham found their fulfillment in Christ. (Heb 7:6 - One whose lineage was not traced to Abraham, yet collected the tithe from him, and blessed him as the one who had God's promises. Gal 3:16 - The promises were to Abraham and his seed. Not seeds, but seed, which is to say, Christ. Gal 3:21 - The Law is not contrary to God's promises. Ac 26:6-7 - I am standing trial for the hope of the promise made by God to our fathers, which the twelve tribes have been hoping to attain in serving God earnestly night and day.)
9:5: The fathers are Abraham, Isaac, and Jacob; Jacob being him who God chose to rename Israel. (Ex 3:6 - I am the God of your father, of Abraham, Isaac, and Jacob. Ex 3:13 - I go to the sons of Israel, to whom I will say that the God of their fathers has sent me to them. If they ask Your name, what shall I say? Lk 20:37 - Moses showed the truth of the resurrection when he declared the LORD to be the God of Abraham, Isaac, and Jacob.) In terms of human lineage, Christ was a Jew. (Ro 1:3 - God's Son was born a descendant of David.) The close of this verse is a testimony to Christ's divinity, but numerous attempts have been made to hide that fact. Erasmus suggested a period be put after 'flesh,' and that the remainder of the verse be taken as a doxology to the Father for giving such wondrous gifts. However, the phrasing here is not that which is common to such doxologies. (Ps 72:18 - Blessed be the LORD God of Israel, who alone works wonders. Lk 1:68 - Blessed be the Lord God of Israel, for He has visited us and accomplished the redemption of His people. 2Co 1:3 - Blessed be the God and Father of our Lord Jesus Christ, Father of mercies and God of all comfort. Eph 1:3 - Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in Christ.) Further, Paul's style leads us to expect a declaration of Christ's higher nature where he has once mentioned His earthly nature. Others note that a doxology in this present context of exploring Israel's rejection would be most misplaced. Another approach Erasmus tried was to place the period after 'over all.' This provides some contrast to the flesh of Christ, although limiting it to his primacy over all that had preceded Him. It also yields a rather abrupt doxology, in which the phrasing is still not in accord with the usual phrasings found in Scripture. Another attempt, popular with some later Arians was to so word the sentence as to make out that Christ in the flesh was from them, and the Supreme God was also theirs. However, no manuscript support has ever been found for these twistings of the sentence. So it remains that what Paul declares is that Christ was of Israel in the flesh, yet God over all, the eternally blessed Savior. (2Co 1:31 - God the Father of the Lord Jesus (who is blessed forever) knows that I am not lying. Ro 1:25 - They exchanged God's truth for a lie, choosing to worship and serve the created rather than the Creator who is blessed forever.)

New Thoughts (12/12/01-12/13/01)

We need not dull our emotions for fear of resisting God's decrees. This is the thought Calvin has upon seeing Paul cry out for Israel. We should be in anguish over the lost world around us. It should break our hearts to know our co-workers, our family members are still locked up in the wrath of God, knowing not His salvation. It ought to cause us to cry out to our God, the God who hears and answers us, when we see any person who has not seen the Gospel light.

In recent days, we as a nation, have suffered attack by enemies of the Gospel. Many have asked what the proper reaction ought to be for the nation. Is it right for the US to retaliate? Is war justifiable under any circumstance? But our battles are spiritual, not matters of flesh and blood. The question we should be asking ourselves is how are we, God's people, to react? This is a much harder question. Shall we join in the bashing of terrorist leaders? Shall we go out and preach against Islam? Paul, if we are to take his example, did not spend a lot of his energy preaching against Israel. Rather, he poured his heart and soul into preaching the Gospel, telling the truth, declaring God's plan for one and all. His prayers were not against those that attacked and accused him, but for their salvation. His heart's cry was that whatever it might take, Israel might be saved. Should we not, as God's emissaries, be praying that whatever it might take, Edom might be saved as well? After all, God's word tells us that they will be accepted in the temple in these last days.

But there's another aspect of dulled emotions that I think is equally important to explore. Many of us, myself included, find our emotions dulled by our own condition. We fear to testify of His goodness because our lives don't measure up to the message we long to preach. Last night we had a guest at church who spoke to us on the topic of integrity. This is what the world needs; this is what the spread of the Gospel needs, is men and women of integrity, a people whose actions match their professions of faith, whose lives are models of righteousness, worthy of emulation.

This is the ideal, this is the goal we each ought to have for ourselves, but we need to be encouraged in the mean time not to wait for our perfection before we take action. Calvin brings out a marvelous point. God's gifts are great beyond measure. No matter how they may be distorted or abused by those who receive His gifts, yet the inherent worth of those gifts remains evident. The worst actions of the ungodly cannot tarnish the worth of His gifts. They remain potent. The gift of redemption remains a pure and holy gift, even though we may blow it in presenting that gift to the lost. The gift of salvation remains a pure and holy gift, able to change heart and soul, even when our flesh may occlude it from sight.

Psalm 78:61 tells us that God gave His glory into the hands of the adversary. He gave His Son to man as a gift. Yet, He allowed that gift to be given into the hands of the devil, to fail, it seemed. Yet, even the worst actions of the devil could not tarnish the worth of Christ Jesus! Even killing Him by the most horrific means, subjecting Him to humiliations beyond bearing, could not tarnish His worth. They could not diminish the effectiveness of His gift. No! Rather, all those efforts served, in the end, to make His work all the more powerful and effective. Only by such a documented and testified death, could He rise to such a documented and testified resurrection life. Only by such notoriety was He able to extend His gift to all mankind, for ages to come, until all ages should pass! Do we really think that our actions, who love Him and serve Him, can keep His love from effecting the salvation of those we know?

Lord, forgive me. I know that I am largely writing to myself in this. This has been my story, afraid to declare Your message because I am such a poor messenger. My prayer in this is twofold, and I know not which to call the foremost part. But, Holy Spirit, I pray that You would so work in this man that I would become a man of integrity, one whose actions and words are one. Throughout the time You have had me studying this letter of Paul's, You have impressed on me the theme of unity that pervades it. My prayer right now is unity within myself, unity with You, unity between heart and mind, between thought and deed, that all of me might be One with Your will.

I pray also, Lord God, that You would make me bold to declare Your truth. I know I've asked You before for this, and yet I find myself still weak in that area. Give me, oh God, the appointments to speak with my co-workers about the importance of the Gospel. Give me the words, my Lord, to declare Your reality to this rational crowd. Use me, Jesus, to show declare Your salvation in a way that is more to them than nonsense, than mythology and wishful thinking. Conquer by the power of Your word, oh Holy Word of God, the foolish wisdom of this age in them.

There are two distinctions noted for Israel that I find of particular worth to the Church of today; the Law, and the glory. The Law, I have looked at in greater detail elsewhere in this study. Yet, it remains a concern because we all too often seem to bounce between extremes in our reaction to the Law in our lives. We seem inclined to either look upon the Law as having no particular significance for us, or we return to rigid adherence to it. Where is the balance? How should we view the Law today? To begin with, I think looking at what Paul said to the Galatians, who were being dragged to the extreme of adherence again, is useful. In Gal 3:21, he tells us that the Law is not contrary to God's promises. The ultimate promise of God is found in Christ Jesus, in the coming of the promised Redeemer. We must begin by realizing that God's Law is in no way contrary to His Redeemer. Jesus did not come to nullify the Law, but to fulfill it. He paid the penalty for our failure to measure up to its standard, but He did not change the standard, other than perhaps to raise it higher.

As the people of God, we have every reason to be very concerned about what God expects of us. It ought to be our priority to know what He desires of His people, and to do our utmost to act in one accord with His desires. We, like Israel before us, have been blessed with knowing His rule, His order for our lives, and His order for our worship of Him. It would behoove us, I should think, to pay great attention to those rules He has entrusted us with! If we think to show ourselves worthy of salvation in doing this, we shall find ourselves sadly mistaken. This was at least a portion of the problem with the Pharisees. It was the greater part of the problem in Galatia.

It was not zeal for the Law that was a problem, it was the belief that their salvation depended upon their absolute and complete keeping of that Law. That keeping is an impossibility. It always has been. God has high standards. However, this is no excuse for not trying. Knowing that occasional sins will plague our walk all the days of our lives is no excuse for not striving for righteousness. We ought to be zealous for His Law, for His order in worship!

In worship, in particular, we are ever in danger of serving ourselves, rather than our God. Worship is, by its very nature, a sensual thing. It involves our senses; our hearing, our sight, our emotions, every aspect of our being is drawn in. This is why God was careful to declare His definition of proper worship. Our senses need to know their proper bounds, so that in our worship, it truly is about God, and not about us. It's about entering into His presence, not about playing pretty songs. If we dance, it is because of our joy in being with Him, not because we want to show off our latest step.

How can we take comfort in His promises, if we refuse to pay attention to His Law? How can we claim to worship our God, if we ignore everything He's told us about how we should worship Him? What use are all our sacrifices, if they are offered in a spirit of disobedience and rebellion?

Lord, purify our hearts. Purify our service. Purify all that we attempt in Your name, for we are so prone to getting carried away. We are so prone to not getting carried away when we ought to. Indeed, we are like sheep, ever wandering off the path, ever following our nose, until our great Shepherd comes to rescue us from ourselves again. Help us, oh Lord, to keep our attention on You, on Your hand conducting the symphony of our lives.

It is only as we learn to live in that rule of righteousness He has declared to us that we can experience the glory that Israel knew. The Shechinah; God dwelling with us according to His promise, letting Himself down to come among His people! What an awesome privilege! What an awesome thing, that God wants to come be with us! Can you imagine? He who created the universe, He who has suffered our insults, our indifference, our rebellion and disobedience, still wants to come be with us. And not just to visit for a time. He longs to come dwell with us, to make His home in us.

This was not a promise that was made solely to Israel. No! The prophets of Israel long spoke of a time when God would call a people that were not known as His people. It was His declaration that He would make them His people, that He would dwell among them, and be their God. But God cannot abide in sinfulness. Before He can come dwell among His people, He must make them holy. Only God could do that. Only God could bring a purity into His people that would suffice. This is what He has given us in Christ Jesus! Jesus is the means of our purification, the atonement for our sins, and the source of our righteousness. Without Him, all the rest of our privileges, as Israel before us, would avail nothing. Without the work of Christ, we could not submit to God's righteousness. Without the Holy Spirit abiding in us, we could not continue in the new life Christ brought to us.

But here is assurance for us: He has made the change in us. He has so worked upon our will that we could choose to obey our God. And, as He has done that, it is done. Look. Romans 11:28-29, speaking of Israel, who had rejected Messiah, says that in spite of their rejection of the Gospel, yet they are beloved of God. Though they might seem like enemies from our viewpoint, His love for His people hasn't changed. Now look at the end of that passage: His gifts and His calling are irrevocable! This is the key. If He has called you into His kingdom, He's not going to change His mind. If He has given you redemption and salvation in Christ Jesus, you're not going to blow it. He gave it. It is given. God's word does not return void, but accomplishes all that He says. Look, too, at Luke 1:68. He has visited us, and accomplished the redemption of His people. He has accomplished it. It's not waiting to be done. It's not made a possibility that perhaps they might be saved now. NO! It is finished. You have been bought with a great price, and having paid that price, you ought to know that He will be faithful to complete that work He has begun. What He paid so dearly for, He will surely bring home.

Praise God!