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Romans Chapter
Nine
Romans 9
There remained one important question to be considered,
namely, how this salvation, common to Jew and Gentile, both alienated from
God-this doctrine that there was no difference-was to be reconciled with the
special promises made to the Jews. The proof of their guilt and ruin under the
law did not touch the promises of a faithful God. Was the apostle going to do
away with these to place the Gentiles on the same footing? They did not fail
also to accuse the apostle of having despised his nation and its privileges.
Chapters 9, 10 and 11 reply to this question; and, with rare and admirable
perfection, set forth the position of Israel with respect to God and to the
gospel. This reply opens, in itself, a wide door to intelligence in the ways of
God.
The apostle begins by affirming his deep interest in the blessing of
Israel. Their condition was a source of constant grief to him. Far from
despising them, he loved them as much as Moses had done. He had wished to be
anathema from Christ for them. [1] He acknowledged that all the privileges
granted by God until then, belonged to them. But he does not allow that the
word of God had failed; and he develops proof of the free sovereignty of God,
conformably to which, without trenching upon the promises made to the Jews, He
could admit the Gentiles according to His election.
In the first place, this truth displayed itself in the
bosom of Abraham's own family. The Jews alleged their exclusive right to the
promises in virtue of their descent from him, and to have their promises by
right, and exclusively, because they were descended from him. But they are not
all Israel which are of Israel. Neither because they were of the seed of
Abraham were they therefore all children. For in that case Ishmael must have
been received; and the Jews would by no means hear of that. God then was
sovereign. But it might be alleged that Hagar was a slave. But Esau's case
excluded even this saving thought. The same mother bore both sons of one
father, and God had chosen Jacob and rejected Esau. It was thus on the
principle of sovereignty and election, that God had decided that the seed
should be called in the family of Isaac. And before Esau and Jacob were born,
God declared that the elder should serve the younger. The Jews must then admit
God's sovereignty on this point.
Was God then unrighteous? He plainly declared His
sovereignty for good to Moses as a principle. It is the first of all rights.
But in what case had He exercised this right? In a case that concerned that
right of Israel to blessing, of which the Jews sought to avail themselves. All
Israel would have been cut off, if God had dealt in righteousness; there was
nothing but the sovereignty of God which could be a door of escape. God
retreated into His sovereignty in order to spare whom He would, and so had
spared Israel (justice would have condemned them all alike, gathered round the
golden calf which they set up to worship)-this, on the side of mercy; on that
of judgment, Pharaoh served for an example. The enemy of God, and of His
people, he had treated the claims of God with contempt, exalting himself
proudly against Him-"Who is Jehovah, that I should obey him? I will not
let his people go." Pharaoh being in this state, Jehovah uses him to give
an example of His wrath and judgment. So that He shews mercy to whom He will,
and hardens whom He will. Man complains of it, as he does of the grace that
justifies freely.
As to rights, compare those of God and those of the
creature who has sinned against Him. How can man, who is made of clay, dare to
reply against God? The potter has power to do as he will with the lump. No one
can say to God, What doest Thou? God's sovereignty is the first of all rights,
the foundation of all rights, the foundation of all morality. If God is not
God, what will He be? The root of the question is this; is God to judge man, or
man God? God can do whatsoever He pleases. He is not the object for judgment. Such
is His title: but when in fact the apostle presents the two cases, wrath and
grace, He puts the case of God shewing long suffering towards one already
fitted for wrath, in order to give at last an example to men of His wrath in
the execution of His justice; and then of God displaying His glory in vessels
of mercy whom He has prepared for glory. There are then these three points
established with marvellous exactitude; the power to do all things, no one
having the right to say a word; wonderful endurance with the wicked, in whom at
length His wrath is manifested; demonstration of His glory in vessels, whom He
has Himself prepared by mercy for glory, and whom He has called, whether from
among the Jews or Gentiles, according to the declaration of Hosea.
The doctrine established, then, is the sovereignty of God in
derogation of the pretensions of the Jews to the exclusive enjoyment of all the
promises, as being descended from Abraham; for, among his descendants, more
than one had been excluded by the exercise of this sovereignty; and it was
nothing less than its exercise which, on the occasion of the golden calf, had
spared those who pretended to the right of descent. It was necessary therefore
that the Jew should recognise it, or else that he should admit the Idumeans in
full right, as well as the Ishmaelites, and renounce it himself, the families
of Moses and Joshua alone perhaps excepted. But if such was the sovereignty of
God, He would now exercise it in favour of the Gentiles, as well as Jews. He
called whom He would.
If we look closely into these quotations from Hosea, we
shall find that Peter, who writes to converted Jews alone, takes only the
passage at the end of chapter 2, where Lo-ammi and Lo-ruhamah become Ammi and
Ruhamah. Paul quotes that also, which is at the end of chapter 1, where it is
written, "In the place where it was said unto them, Ye are not my people,
there shall they be called-not 'my people,' but-' the children of the living
God.'" It is this last passage which he applies to the Gentiles called by
grace.
But further passages from the prophets amply confirm the
judgment which the apostle pronounces by the Spirit on the Jews. Isaiah
declared formally that, if God had not left them a little remnant, they would
have been as Sodom and Gomorrah;numerous as the people were, a little remnant
only should be saved; for God was cutting the work short in judgment on the
earth. And here was the state of things morally: the Gentiles had obtained the
righteousness which they had not sought, had obtained it by faith; and Israel,
seeking to obtain it by the fulfilment of a law, had not attained to
righteousness. Why? Because they sought it not by faith, but by works of law.
For they had stumbled at the stumbling-stone (that is, at Christ), as it is
written, "I lay in Sion a stumbling-stone and rock of offence: and
whosoever believeth in him shall not be ashamed."
[1]
Read, "I have wished." Moses, in his anguish, had said, "Blot me
out of thy book." Paul had not been behind him in his love.
── John Darby《Synopsis of Romans》
Romans 9
Chapter Contents
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)
Commentary on Romans 9:1-5
(Read Romans 9:1-5)
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.
Commentary on Romans 9:6-13
(Read Romans 9:6-13)
The rejection of the Jews by the gospel dispensation, did
not break God's promise to the patriarchs. The promises and threatenings shall
be fulfilled. Grace does not run in the blood; nor are saving benefits always
found with outward church privileges. Not only some of Abraham's seed were
chosen, and others not, but God therein wrought according to the counsel of his
own will. God foresaw both Esau and Jacob as born in sin, by nature children of
wrath even as others. If left to themselves they would have continued in sin
through life; but for wise and holy reasons, not made known to us, he purposed
to change Jacob's heart, and to leave Esau to his perverseness. This instance
of Esau and Jacob throws light upon the Divine conduct to the fallen race of
man. The whole Scripture shows the difference between the professed Christian
and the real believer. Outward privileges are bestowed on many who are not the
children of God. There is, however, full encouragement to diligent use of the
means of grace which God has appointed.
Commentary on Romans 9:14-24
(Read Romans 9:14-24)
Whatever God does, must be just. Wherein the holy, happy
people of God differ from others, God's grace alone makes them differ. In this
preventing, effectual, distinguishing grace, he acts as a benefactor, whose
grace is his own. None have deserved it; so that those who are saved, must
thank God only; and those who perish, must blame themselves only, Hosea 13:9. God is bound no further than he has
been pleased to bind himself by his own covenant and promise, which is his
revealed will. And this is, that he will receive, and not cast out, those that
come to Christ; but the drawing of souls in order to that coming, is an
anticipating, distinguishing favour to whom he will. Why does he yet find
fault? This is not an objection to be made by the creature against his Creator,
by man against God. The truth, as it is in Jesus, abases man as nothing, as
less than nothing, and advances God as sovereign Lord of all. Who art thou that
art so foolish, so feeble, so unable to judge the Divine counsels? It becomes
us to submit to him, not to reply against him. Would not men allow the infinite
God the same sovereign right to manage the affairs of the creation, as the
potter exercises in disposing of his clay, when of the same lump he makes one
vessel to a more honourable, and one to a meaner use? God could do no wrong,
however it might appear to men. God will make it appear that he hates sin.
Also, he formed vessels filled with mercy. Sanctification is the preparation of
the soul for glory. This is God's work. Sinners fit themselves for hell, but it
is God who prepares saints for heaven; and all whom God designs for heaven
hereafter, he fits for heaven now. Would we know who these vessels of mercy are?
Those whom God has called; and these not of the Jews only, but of the Gentiles.
Surely there can be no unrighteousness in any of these Divine dispensations.
Nor in God's exercising long-suffering, patience, and forbearance towards
sinners under increasing guilt, before he brings utter destruction upon them.
The fault is in the hardened sinner himself. As to all who love and fear God,
however such truths appear beyond their reason to fathom, yet they should keep
silence before him. It is the Lord alone who made us to differ; we should adore
his pardoning mercy and new-creating grace, and give diligence to make our
calling and election sure.
Commentary on Romans 9:25-29
(Read Romans 9:25-29)
The rejecting of the Jews, and the taking in the
Gentiles, were foretold in the Old Testament. It tends very much to the
clearing of a truth, to observe how the Scripture is fulfilled in it. It is a
wonder of Divine power and mercy that there are any saved: for even those left
to be a seed, if God had dealt with them according to their sins, had perished
with the rest. This great truth this Scripture teaches us. Even among the vast
number of professing Christians it is to be feared that only a remnant will be
saved.
Commentary on Romans 9:30-33
(Read Romans 9:30-33)
The Gentiles knew not their guilt and misery, therefore
were not careful to procure a remedy. Yet they attained to righteousness by
faith. Not by becoming proselytes to the Jewish religion, and submitting to the
ceremonial law; but by embracing Christ, and believing in him, and submitting
to the gospel. The Jews talked much of justification and holiness, and seemed very
ambitious to be the favourites of God. They sought, but not in the right way,
not in the humbling way, not in the appointed way. Not by faith, not by
embracing Christ, depending upon Christ, and submitting to the gospel. They
expected justification by observing the precepts and ceremonies of the law of
Moses. The unbelieving Jews had a fair offer of righteousness, life, and
salvation, made them upon gospel terms, which they did not like, and would not
accept. Have we sought to know how we may be justified before God, seeking that
blessing in the way here pointed out, by faith in Christ, as the Lord our
Righteousness? Then we shall not be ashamed in that awful day, when all refuges
of lies shall be swept away, and the Divine wrath shall overflow every hiding-place
but that which God hath prepared in his own Son.
── Matthew Henry《Concise Commentary on Romans》
Romans 9
Verse 1
[1] I
say the truth in Christ, I lie not, my conscience also bearing me witness in
the Holy Ghost,
In Christ —
This seems to imply an appeal to him.
In the Holy Ghost —
Through his grace.
Verse 2
[2] That I have great heaviness and continual sorrow in my heart.
I have great sorrow — A
high degree of spiritual sorrow and of spiritual Joy may consist together, Romans 8:39. By declaring his sorrow for the
unbelieving Jews, who excluded themselves from all the blessings he had
enumerated, he shows that what he was now about to speak, he did not speak from
any prejudice to them.
Verse 3
[3] For
I could wish that myself were accursed from Christ for my brethren, my kinsmen
according to the flesh:
I could wish —
Human words cannot fully describe the motions of souls that are full of God. As
if he had said, I could wish to suffer in their stead; yea, to be an anathema
from Christ in their place. In how high a sense he wished this, who can tell,
unless himself had been asked and had resolved the question? Certainly he did
not then consider himself at all, but only others and the glory of God. The
thing could not be; yet the wish was pious and solid; though with a tacit
condition, if it were right and possible.
Verse 4
[4] Who
are Israelites; to whom pertaineth the adoption, and the glory, and the
covenants, and the giving of the law, and the service of God, and the promises;
Whose is the adoption, … — He enumerates six prerogatives, of which the first pair respect God the
Father, the second Christ, the third the Holy Ghost.
The adoption and the glory — That is, Israel is the first-born child of God, and the God of glory is
their God, Deuteronomy 4:7; Psalms 106:20. These are relative to each other.
At once God is the Father of Israel, and Israel are the people of God. He
speaks not here of the ark, or any corporeal thing. God himself is "the
glory of his people Israel." And the covenants, and the giving of the law
- The covenant was given long before the law. It is termed covenants, in the
plural, because it was so often and so variously repeated, and because there
were two dispositions of it, Galatians 4:24, frequently called two covenants;
the one promising, the other exhibiting the promise.
And the worship, and the promises — The true way of worshipping God; and all the promises made to the
fathers.
Verse 5
[5] Whose are the fathers, and of whom as concerning the flesh Christ came,
who is over all, God blessed for ever. Amen.
To the preceding, St. Paul now adds two more
prerogatives. Theirs are the fathers - The patriarchs and holy men of old, yea,
the Messiah himself.
Who is over all, God blessed for ever — The original words imply the self-existent, independent Being, who was,
is, and is to come.
Over all —
The supreme; as being God, and consequently blessed for ever. No words can more
dearly express his divine, supreme majesty, and his gracious sovereignty both
over Jews and, gentiles.
Verse 6
[6] Not
as though the word of God hath taken none effect. For they are not all Israel,
which are of Israel:
Not as if —
The Jews imagined that the word of God must fail if all their nation were not
saved. This St. Paul now refutes, and proves that the word itself had foretold
their falling away.
The word of God —
The promises of God to Israel.
Had fallen to the ground — This could not be. Even now, says the apostle, some enjoy the promises;
and hereafter "all Israel shall be saved." This is the sum of the
ninth, tenth, and eleventh chapters.
For —
Here he enters upon the proof of it.
All are not Israel, who are of Israel — The Jews vehemently maintained the contrary; namely, that all who were
born Israelites, and they only, were the people of God. The former part of this
assertion is refuted here, the latter, Romans 9:24, etc. The sum is, God accepts all
believers, and them only; and this is no way contrary to his word. Nay, he hath
declared in his word, both by types and by express testimonies, that believers
are accepted as the "children of the promise," while unbelievers are
rejected, though they are "children after the flesh." All are not Israel
- Not in the favour of God. Who are lineally descended of Israel.
Verse 7
[7]
Neither, because they are the seed of Abraham, are they all children: but, In
Isaac shall thy seed be called.
Neither because they are lineally the seed of
Abraham, will it follow that they are all children of God - This did not hold
even in Abraham's own family; and much less in his remote descendants. But God
then said, In Isaac shall thy seed be called - That is, Isaac, not Ishmael,
shall be called thy seed; that seed to which the promise is made.
Verse 8
[8] That
is, They which are the children of the flesh, these are not the children of
God: but the children of the promise are counted for the seed.
That is, Not the children, … — As if he had said, This is a clear type of things to come; showing us,
that in all succeeding generations, not the children of the flesh, the lineal
descendants of Abraham, but the children of the promise, they to whom the
promise is made, that is, believers, are the children of God. Genesis 21:12
Verse 9
[9] For
this is the word of promise, At this time will I come, and Sara shall have a
son.
For this is the word of the promise — By the power of which Isaac was conceived, and not by the power of nature.
Not, Whosoever is born of thee shall be blessed, but, At this time - Which I
now appoint.
I will come, and Sarah shall have a son — And he shall inherit the blessing. Genesis 18:10.
Verse 10
[10] And
not only this; but when Rebecca also had conceived by one, even by our father
Isaac;
And that God's blessing does not belong to
all the descendants of Abraham, appears not only by this instance, but by that
of Esau and Jacob, who was chosen to inherit the blessing, before either of
them had done good or evil. The apostle mentions this to show, that neither
were their ancestors accepted through any merit of their own.
That the purpose of God according to election
might stand — Whose purpose was, to elect or choose the
promised seed.
Not of works —
Not for any preceding merit in him he chose.
But of him that called — Of his own good pleasure who called to that privilege whom he saw good.
Verse 12
[12] It
was said unto her, The elder shall serve the younger.
The elder —
Esau.
Shall serve the younger — Not in person, for he never did; but in his posterity. Accordingly the
Edomites were often brought into subjection by the Israelites. Genesis 25:23.
Verse 13
[13] As
it is written, Jacob have I loved, but Esau have I hated.
As it is written —
With which word in Genesis, spoken so long before, that of Malachi agrees.
I have loved Jacob —
With a peculiar love; that is, the Israelites, the posterity of Jacob. And I
have, comparatively, hated Esau - That is, the Edomites, the posterity of Esau.
But observe, 1. This does not relate to the person of Jacob or Esau 2. Nor does
it relate to the eternal state either of them or their posterity. Thus far the
apostle has been proving his proposition, namely, that the exclusion of a great
part of the seed of Abraham, yea, and of Isaac, from the special promises of
God, was so far from being impossible, that, according to the scriptures themselves,
it had actually happened. He now introduces and refutes an objection. Malachi 1:2,3.
Verse 14
[14] What
shall we say then? Is there unrighteousness with God? God forbid.
Is there injustice with God — Is it unjust in God to give Jacob the blessing rather than Esau? or to
accept believers, and them only.
God forbid — In
no wise. This is well consistent with justice; for he has a right to fix the
terms on which he will show mercy, according to his declaration to Moses,
petitioning for all the people, after they had committed idolatry with the
golden calf.
I will have mercy on whom I will have mercy — According to the terms I myself have fixed.
And I will have compassion on whom I will
have compassion — Namely, on those only who submit to my
terms, who accept of it in the way that I have appointed.
Verse 15
[15] For
he saith to Moses, I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion.
Verse 16
[16] So
then it is not of him that willeth, nor of him that runneth, but of God that
sheweth mercy.
It — The blessing.
Therefore is not of him that willeth, nor of
him that runneth — It is not the effect either of the will or
the works of man, but of the grace and power of God. The will of man is here
opposed to the grace of God, and man's running, to the divine operation. And
this general declaration respects not only Isaac and Jacob, and the Israelites
in the time of Moses, but likewise all the spiritual children of Abraham, even
to the end of the world.
Verse 17
[17] For
the scripture saith unto Pharaoh, Even for this same purpose have I raised thee
up, that I might shew my power in thee, and that my name might be declared
throughout all the earth.
Moreover —
God has an indisputable right to reject those who will not accept the blessings
on his own terms. And this he exercised in the case of Pharaoh; to whom, after
many instances of stubbornness and rebellion, he said, as it is recorded in
scripture, For this very thing have I raised thee up - That is, Unless thou
repent, this will surely be the consequence of my raising thee up, making thee
a great and glorious king, that my power will be shown upon thee, (as indeed it
was, by overwhelming him and his army in the sea,) and my name declared through
all the earth - As it is at this day. Perhaps this may have a still farther
meaning. It seems that God was resolved to show his power over the river, the
insects, other animals, (with the natural causes of their health, diseases,
life, and death,) over the meteors, the air, the sun, (all of which were
worshipped by the Egyptians, from whom other nations learned their idolatry,)
and at once over all their gods, by that terrible stroke of slaying all their
priests, and their choicest victims, the firstborn of man and beast; and all
this with a design, not only to deliver his people Israel, (for which a single
act of omnipotence would have sufficed,) but to convince the Egyptians, that
the objects of their worship were but the creatures of Jehovah, and entirely in
his power, and to draw them and the neighbouring nations, who should hear of
all these wonders, from their idolatry, to worship the one God. For the
execution of this design, (in order to the display of the divine power over the
various objects of their worship, in variety of wonderful acts, which were at
the same time just punishments for their cruel oppression of the Israelites,)
God was pleased to raise to the throne of an absolute monarchy, a man, not whom
he had made wicked on purpose, but whom he found so, the proudest, the most
daring and obstinate of all the Egyptian princes; and who, being incorrigible,
well deserved to be set up in that situation, where the divine judgments fell
the heaviest. Exodus 9:16.
Verse 18
[18]
Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
So then —
That is, accordingly he does show mercy on his own terms, namely, on them that
believe.
And whom he willeth —
Namely, them that believe not.
He hardeneth —
Leaves to the hardness of their hearts.
Verse 19
[19] Thou
wilt say then unto me, Why doth he yet find fault? For who hath resisted his
will?
Why doth he still find fault — The particle still is strongly expressive of the objector's sour, morose
murmuring.
For who hath resisted his will — The word his likewise expresses his surliness and aversion to God, whom
he does not even deign to name.
Verse 20
[20] Nay
but, O man, who art thou that repliest against God? Shall the thing formed say
to him that formed it, Why hast thou made me thus?
Nay, but who art thou, O man — Little, impotent, ignorant man.
That repliest against God — That accusest God of injustice, for himself fixing the terms on which he
will show mercy? Shall the thing formed say to him that formed it, Why hast
thou made me thus - Why hast thou made me capable of honour and immortality,
only by believing?
Verse 21
[21] Hath
not the potter power over the clay, of the same lump to make one vessel unto
honour, and another unto dishonour?
Hath not the potter power over the clay — And much more hath not God power over his creatures, to appoint one
vessel, namely, the believer, to honour, and another, the unbeliever, to
dishonour? If we survey the right which God has over us, in a more general way,
with regard to his intelligent creatures, God may be considered in two
different views, as Creator, Proprietor, and Lord of all; or, as their moral
Governor, and Judge. God, as sovereign Lord and Proprietor of all, dispenses
his gifts or favours to his creatures with perfect wisdom, but by no rules or
methods of proceeding that we are acquainted with. The time when we shall
exist, the country where we shall live, our parents, our constitution of body
and turn of mind; these, and numberless other circumstances, are doubtless
ordered with perfect wisdom, but by rules that lie quite out of our sight. But
God's methods of dealing with us, as our Governor and Judge, are dearly
revealed and perfectly known; namely, that he will finally reward every man
according to his works: "He that believeth shalt be saved, and he that
believeth not shall be damned." Therefore, though "He hath mercy on
whom he willeth, and whom he willeth he hardeneth," that is, suffers to be
hardened in consequence of their obstinate wickedness; yet his is not the will
of an arbitrary, capricious, or tyrannical being. He wills nothing but what is
infinitely wise and good; and therefore his will is a most proper rule of
judgment. He will show mercy, as he hath assured us, to none but true
believers, nor harden any but such as obstinately refuse his mercy. Jeremiah 18:6,7
Verse 22
[22] What
if God, willing to shew his wrath, and to make his power known, endured with
much longsuffering the vessels of wrath fitted to destruction:
What if God, being willing — Referring to Romans 9:18,19. That is, although it was now his
will, because of their obstinate unbelief, To show his wrath - Which
necessarily presupposes sin.
And to make his power known — This is repeated from the seventeenth verse.
Yet endured — As
he did Pharaoh.
With much longsuffering — Which should have led them to repentance.
The vessels of wrath — Those who had moved his wrath by still rejecting his mercy.
Fitted for destruction — By their own wilful and final impenitence. Is there any injustice in
this ?
Verse 23
[23] And
that he might make known the riches of his glory on the vessels of mercy, which
he had afore prepared unto glory,
That he might make known — What if by showing such longsuffering even to "the vessels of
wrath," he did the more abundantly show the greatness of his glorious
goodness, wisdom, and power, on the vessels of mercy; on those whom he had
himself, by his grace, prepared for glory. Is this any injustice?
Verse 24
[24] Even
us, whom he hath called, not of the Jews only, but also of the Gentiles?
Even us —
Here the apostle comes to the other proposition, of grace free for all, whether
Jew or gentile.
Of the Jews —
This he treats of, Romans 9:25.
Of the gentiles —
Treated of in the same verse.
Verse 25
[25] As
he saith also in Osee, I will call them my people, which were not my people;
and her beloved, which was not beloved.
Beloved — As
a spouse. Who once was not beloved - Consequently, not unconditionally elected.
This relates directly to the final restoration of the Jews. Hosea 2:23
Verse 26
[26] And
it shall come to pass, that in the place where it was said unto them, Ye are
not my people; there shall they be called the children of the living God.
There shall they be called the sons of God — So that they need not leave their own country and come to Judea. Hosea 1:10
Verse 27
[27]
Esaias also crieth concerning Israel, Though the number of the children of
Israel be as the sand of the sea, a remnant shall be saved:
But Isaiah testifies, that (as many gentiles
will be accepted, so) many Jews will be rejected; that out of all the thousands
of Israel, a remnant only shall be saved. This was spoken originally of the few
that were saved from the ravage of Sennacherib's army. Isaiah 10:22,23
Verse 28
[28] For
he will finish the work, and cut it short in righteousness: because a short
work will the Lord make upon the earth.
For he is finishing or cutting short his
account — In rigorous justice, will leave but a
small remnant. There will be so general a destruction, that but a small number
will escape.
Verse 29
[29] And
as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had
been as Sodoma, and been made like unto Gomorrha.
As Isaiah had said before — Namely, Isaiah 1:9, concerning those who were besieged
in Jerusalem by Rezin and Pekah.
Unless the Lord had left us a seed — Which denotes, 1. The present paucity: 2. The future abundance.
We had been as Sodom — So that it is no unexampled thing for the main body of the Jewish nation
to revolt from God, and perish in their sin.
Verse 30
[30] What
shall we say then? That the Gentiles, which followed not after righteousness,
have attained to righteousness, even the righteousness which is of faith.
What shall we say then — What is to be concluded from all that has been said but this, That the
gentiles, who followed not after righteousness - Who a while ago had no knowledge
of, no care or thought about, it.
Have attained to righteousness — Or justification. Even the righteousness which is by faith. This is the
first conclusion we may draw from the preceding observations. The second is,
that Israel - The Jews Although following after the law of righteousness - That
law which, duly used, would have led them to faith, and thereby to
righteousness.
Have not attained to the law of righteousness — To that righteousness or justification which is one great end of the law
Verse 32
[32]
Wherefore? Because they sought it not by faith, but as it were by the works of
the law. For they stumbled at that stumblingstone;
And wherefore have they not? Is it because
God eternally decreed they should not? There is nothing like this to be met with
but agreeable to his argument the apostle gives us this good reason for it,
Because they sought it not by faith - Whereby alone it could be attained.
But as it were — In
effect, if not professsedly, by works.
For they stumbled at that stumblingstone — Christ crucified.
Verse 33
[33] As
it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and
whosoever believeth on him shall not be ashamed.
As it is written —
Foretold by their own prophet.
Behold, I lay in Sion — I exhibit in my church, what, though it is in truth the only sure
foundation of happiness, yet will be in fact a stumblingstone and rock of
offence - An occasion of ruin to many, through their obstinate unbelief. Isaiah 8:14; Isaiah 28:16
── John Wesley《Explanatory Notes on Romans》
Rom. 9:1~5
A man said to a friend, “I hear you dismissed your
pastor. What was wrong?” The friend said, “Well, he kept telling us we’re all
going to hell.”
The first man then asked, “What does the new pastor
say?” The friend replied, “The new pastor says we’re going to hell, too.”
“So what’s the difference?” asked the first man.
“Well,” said the friend, “the difference is that when the previous pastor said
it, he sounded like he was glad about it; but when the new man says it, he
sounds like it is breaking his heart.”
That is what Paul is saying in this passage. It is
breaking his heart that he has to say harsh things to and about nonbelievers,
especially those among his fellow Jews.
Chapter 9. The Authority of God
Pottery for
Common Use
Pottery for Noble Purpose
I. The Grace of
God's Election
II. The Parable
of Potter and Clay
III. The
Evidence of god's Election
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Nine General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To appreciate why and how God could choose to reject the nation of Israel Gentiles SUMMARY
With the conclusion of chapter eight Paul has completed his descriptionof how God's righteousness was manifested in Christ, and the results ofsuch justification. However, some of Paul's readers may have receivedthe impression that God's plan of saving man in Christ apart from theLaw (3:21-22) implies that God has rejected His people of Israel the promises made to them. In chapters nine through eleven, Paulexplains that God has not rejected His people. Paul first expresses his own concern for his fellow Israelites (1-2). If it would do any good, Paul would gladly be condemned in order tosave his brethren who had been the recipients of so many blessings(3-5). But Paul quickly states that God's promises had not failed. He reminds them that true Israel is not simply the physical descendants of Israel any more than the promises to Abraham were to be carried out through all of Abraham's descendants just because they are his physical descendants. Rather, it depends upon what God has chosen according to His Divine purpose. This is illustrated by contrasting what the Scriptures reveal about Isaac and Ishmael, and then about Jacob and Esau (6-13). That God has made such distinction is illustrated further with the example of Pharaoh, where God chose to show mercy to some while He hardened others [who had already persistently rejected God's mercy, MAC] (14-18). That God has the right to make such choices is His as the potter over the clay (19-21). So God chose to endure "vessels of wrath" with much longsuffering, that He might make known His glorious riches to "vessels of mercy" [a point expanded upon further in chapter eleven, MAC] (22-23). And who are these "vessels of mercy"? They consist of Gentiles, and a remnant of