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What shall we say then? That Gentiles, who did not pursue righteousness, attained righteousness, but the righteousness that is by faith; however, Israel, pursuing a law of righteousness, did not arrive at that law. Why? Because they did not pursue it by faith, but as though they could by works. They stumbled over the stumbling stone, just as it is written: “Behold, I am laying in Zion a stone of stumbling and a rock of offense, And the one who believes in Him will not be put to shame.” Romans 9:30 Scripture clearly shows that we are not naturally inclined to seek the things of God. In fact, it is not us who find God; rather, He chooses us. This sentiment is captured in the famous hymn “Amazing Grace,” written by the former slave trader John Newton. “Amazing Grace, how sweet the sound That saved a wretch like me I once was lost but now am found Was blind but now I see.”

And just as Isaiah foretold: “If the Lord of armies had not left us descendants, We would have become like Sodom, and would have been like Gomorrah.” Romans 9:29 We all know what happened to Sodom and Gomorrah—they were completely destroyed. This event is significant in understanding the continuity of God’s covenants throughout history. If God had not preserved the descendants of His people after judging their behavior so severely, the promise of the “seed of the woman” made in the Garden of Eden would have been meaningless. Each time God allowed a remnant to survive, additional covenants were established that provided further details about who that promised seed would be. These covenants continued throughout redemptive history, ultimately leading to the New Covenant when God came in the flesh to dwell among His people as Jesus Christ.

Isaiah cries out concerning Israel: “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved.  For the Lord will carry out his sentence on earth with speed and finality.” Romans 9:27-28 In this passage, the Apostle Paul refers back to the Old Testament to highlight the importance of eternal life through Christ and God’s sovereignty. Christ made a similar statement in Matthew 7. “Enter through the narrow gate; for the gate is wide and the way is broad that leads to destruction, and there are many who enter through it.  14  For the gate is narrow and the way is constricted that leads to life, and there are few who find it. Matthew 7:13-14 Paul’s statement from Isaiah highlights Christ’s work. The narrow gate that Christ speaks of symbolizes His work, while the wide gate represents our own efforts. One path leads to eternal life with God, while the other does not.

He also says in Hosea: “I will call those who were not My people, ‘My people,’ And her who was not beloved, ‘beloved.’” “And it shall be that in the place where it was said to them, ‘you are not My people,’ There they shall be called sons of the living God.” Romans 9:25-26 Christians embrace their place in God’s family through His Son, united with Christ by the Father. In this union, all Christians are regarded as children of God, transcending their natural state.

And He did so to make known the riches of His glory upon objects of mercy, which He prepared beforehand for glory, namely us, whom He also called, not only from among Jews but also from among Gentiles. Romans 9:23-24 Christians often express their appreciation for God’s grace through the hymn “Amazing Grace,” but it is important to truly understand the depth of God’s grace. The concept of election emphasizes the immense riches of God’s grace in our lives. It illustrates how God, out of his infinite grace, chose to transform flawed and sinful individuals into vessels to display His glory. This act of grace serves as a reminder that we have been prepared since eternity to showcase God’s mercy and grace to the world.

What if God, although willing to demonstrate His wrath and to make His power known, endured with great patience objects of wrath prepared for destruction? Romans 9:22 It is interesting to note that many Christians today seem to hold a low view of God because Western Christianity has largely moved away from the idea of a wrathful God. However, the Apostle Paul seems to challenge this perspective in the first chapter of Romans. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of people who suppress the truth in unrighteousness. Romans 1:18 Christians are encouraged to trust in God’s promise that they will not face condemnation as believers in Christ. However, there are instances when God temporarily withholds His patience and demonstrates to His chosen people by providing a taste of His wrath that there is never a time when He is not sovereign.

On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does the potter not have a right over the clay, to make from the same lump one object for honorable use, and another for common use?  Romans 9:20-21 The interpretation of these two verses can often be misleading, suggesting that God created some people for salvation and others for damnation. However, this is not the case. While God established His plan of salvation in eternity past, it was in response to what would eventually be the fall of mankind. In other words, the overarching story of God’s plan of redemption applies His grace to a large portion of humanity who are already spiritually dead, rather than determining who is created for good and who is created for evil. This plan unfolds by allowing the world to experience ruin through the fall. Otherwise, God’s election by grace (Ephesians 1:4-6) would not be grace at all.

So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Romans 9:18-20 In verse 18, Paul highlights God’s sovereignty and foresees a possible objection. However, rather than directly addressing this objection, Paul issues a moral reprimand: “. . . You foolish person, who answers back to God?” Essentially, Paul poses a rhetorical question, asking, Who do you think you are? According to Paul, God is not obligated to justify His actions to anyone. He creates, reveals, and utilizes in alignment with His will and plan of redemption.

For the Scripture says to Pharaoh, “For this very reason I raised you up, in order to demonstrate My power in you, and that My name might be proclaimed throughout the earth.”  So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?  Romans 9:17-20 In the book of Exodus, it is mentioned that God hardens the heart of Pharaoh. This act of hardening is often understood as God lifting His divine restraint, allowing people to give in to their sinful nature. It does not mean that God directly causes or creates sin within individuals. Rather, it is seen as allowing them to succumb to their own inclinations as found in Jeremiah. This concept is also alluded to in Revelation, where it seems to describe the final state of the wicked (22:11). The idea is that without God's providence, humanity's natural state is one of depravity, and it is only through God's intervention that individuals are not entirely consumed by their sinful nature.

For the Scripture says to Pharaoh, “For this very reason I raised you up, in order to demonstrate My power in you, and that My name might be proclaimed throughout the earth.”  So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?  Romans 9:17-20 The doctrine of election, although not easily accepted by many Christians, is considered a biblical truth. Therefore, even though this concept may be challenging for some, it cannot be ignored. In the scriptural context, Paul emphasizes that God bestowed His blessings upon the Pharaoh of Egypt not to highlight the power of Pharaoh, but to showcase the power of God. It serves as a reminder that God's will may differ from our own, and this principle can be observed in various aspects of our lives, including our political beliefs.

What shall we say then? There is no injustice with God, is there? Far from it! For He says to Moses, “I will have mercy on whomever I have mercy, and I will show compassion to whomever I show compassion.” So then, it does not depend on the person who wants it nor the one who runs, but on God who has mercy.  Romans 9:14-16 In a theological discussion, the apostle Paul asks a thought-provoking and rhetorical question: “What shall we say then? There is no injustice with God, is there?” This question arises after Paul discusses the doctrine of election and predestination, using the narrative of Jacob and Esau. He anticipated that some might view God’s choosing of Jacob over Esau as unfair. Paul emphatically answers his own question by quoting Exodus 33:19, stating that God has the prerogative to show mercy and compassion to whomever He chooses. This concept, often difficult to comprehend, emphasizes God’s sovereignty and grace in a way that doesn’t treat everyone equally. The understanding of this doctrine is crucial within the Christian faith.

But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants shall be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.  For this is the word of promise: “At this time I will come, and Sarah will have a son.” And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written: “Jacob I have loved, but Esau I have hated.” Romans 9:6-13 The verses 9-13 in Romans are crucial for the doctrine of unconditional election and predestination, concepts that are not universally accepted among professing Christians today. R.C. Sproul has identified several common attempts by Christians to evade the implications of unconditional election and predestination. Firstly, some avoid discussing Romans 9 and instead focus on texts that emphasize a person’s free will in choosing or not choosing Jesus. They ignore Romans 9, which addresses the underlying reasons for our choices. Secondly, there are those who argue that Romans 9 was written to nations and not individuals. However, Paul specifically identifies individuals as examples of predestination and unconditional election, contradicting the interpretation of this chapter as referring to people groups. Thirdly, some contend that Paul is referring to people receiving temporal blessings but not salvation. This view conflicts with the preceding chapters. Lastly, many interpret predestination through the lens of God’s omniscience, suggesting that He chooses based on what He knows we will eventually do or not do. However, Paul’s illustration denies any involvement of performance of any kind as contributing to God’s unconditional election. Take special note of verse 11, “. . . or though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls. . . .” Romans 9:11