Romans 9:1-25

The Jews thought that God must certainly save them. They thought they had a birth claim. Were they not the children of Abraham? Surely they had some right to it. This chapter battles the question of right. No man has any right to the grace of God. The terms are inconsistent. There can be no right to that which is free favor. We are all condemned criminals, and if pardoned, it must be as the result of pure mercy, absolute mercy, for desert there is none in any one of us.

Romans 9:1. I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart.

He never thought about his unbelieving brethren, without the deepest imaginable regret. How far is this from the spirit of those who look upon the ungodly without tears settle it down as a matter that cannot be altered, and take it as a question of hard fate, but are never troubled about it. Not so the Apostle. He had great heaviness and continual sorrow in his heart.

Romans 9:3. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

He had just that self-sacrificing spirit of Moses, that he would lose anything and everything if they might but be saved. And this is the spirit which ought to actuate every Church of Christ. The Church that is always caring for her own maintenance is no church. The Church that would be willing to be destroyed if it could save the sons of men which feels as if, whatever her shame or sorrow, it would be nothing if she could but save sinners that Church is like the Lord, of whom we read, «He saved others: himself he could not save.» Oh! blessed heart-break over sinful men, which makes men willing to lose everything if they might, but bless and win men to Christ! «My kinsmen,» says he, «according to the flesh.»

Romans 9:4. 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 are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen.

What dignity has God put upon ancient Israel! How favored far beyond any of us in these particulars! They had the light, when the rest of the world was in darkness. Theirs was the law, and theirs the covenant promises. Above all, of them it was, that Christ came. Our Saviour was a Jew. Forever must that race be had in respectful honour, and we must pray for their salvation.

Romans 9:6. Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, in Isaac shall thy seed be called.

Now, the Apostle is getting to his point. You Jews claim to have the mercy of God because you are of the seed of Abraham; but there is nothing in that, says he, for God made a distinct choice of Isaac to the rejection of Ishmael, as he did afterwards of Jacob, and then Esau was left out.

Romans 9:8. That is, thy flesh 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.

Now, Isaac was not the child of Abraham's flesh. He was born according to promise, when his mother was past age, and his father well stricken in years. His was the birth according to the promise, and that is the way the line of grace runs not according to the flesh, but according to the promise. If, then, all my hope of heaven lies upon my being a child of godly parents, it is an Israelitish hope, and good for nothing. If my hope of heaven lies upon my having been born according to the promise of God born of his grace and of his power in that line the covenant stands. God is determined that it shall be so.

Romans 9:9. For this is the word of promise. At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (for the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.

So, then, there is no claim of birth, for he that had the claim of birth, even Esau, is passed by. There is, indeed, no claim at all, for God gives freely, according to his own will, blessing the sons of men.

Romans 9:14. What shall we say then? Is there unrighteousness with God? God forbid.

There is no unrighteousness, in anything that he does: and in the winding up of all affairs, it shall be seen that God was righteous as well as gracious.

Romans 9:15. 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. So then it is not or him that willeth, nor of him that runneth, but of God that showeth mercy.

That is where it must begin. When men are condemned, what can they appeal to, but the mercy of God? Where is the hope of men, but in the sovereignty of the Most High?

Romans 9:17. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 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? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

There was the sting of it. They could not endure that God should in his divine sovereignty save Gentiles as well as Jews. But he has done so, and ‘he has sent the Gospel to us; while they, having refused it, are left in the darkness which they chose.

Romans 9:25. As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

Oh! what a splendid verse is this! Let some here who have been far from God until now, and never had a gracious thought, nevertheless, hear what he has done and will do again. «I will call them my people, which were not my people; and her beloved which was not beloved.»

This exposition consisted of readings from Exodus 3:1; Romans 9:1.