God’s Sovereign Choice: Understanding Romans 9 and Divine Election

Executive Summary

Romans 9, a cornerstone of theological debate, delves into the perplexing issue of Israel’s rejection of Christ and God’s sovereign election. The Apostle Paul, with profound grief, explores God’s right to choose, citing examples from the Old Testament, particularly Jacob and Esau. This chapter doesn’t advocate for fatalism, but rather illuminates the depth of God’s mercy and justice, both extended to Jews and Gentiles. Understanding the nuances of divine election requires careful consideration of God’s character, His foreknowledge, and humanity’s free will. It’s a challenging but crucial passage for grasping the breadth of God’s plan for salvation, reminding us that His ways are often beyond our full comprehension. Paul’s lament serves as a call to self-examination and a deepening appreciation for the mystery of God’s grace, ultimately leading to a more profound understanding of His unwavering love for all creation. Romans 9 explores the complexities of God’s Sovereign Choice, offering profound insights into His plan.

Introduction: Romans 9 confronts us with one of the most challenging theological questions: Why did Israel, God’s chosen people, largely reject Jesus as the Messiah? Paul grapples with this agonizing reality, offering a profound exploration of God’s sovereignty, election, and mercy. This chapter isn’t an easy read; it requires prayerful reflection and a willingness to wrestle with difficult concepts, all while holding fast to the unchanging truth of God’s love. It’s a vital chapter for understanding not only God’s relationship with Israel but also His plan for salvation for all humanity. Ultimately, understanding God’s Sovereign Choice is critical.

Commentary: Verse by Verse

Romans 9:1-3 – Paul’s Sorrow for Israel

Original Greek: Ἀλήθειαν λέγω ἐν Χριστῷ, οὐ ψεύδομαι, συμμαρτυρούσης μοι τῆς συνειδήσεώς μου ἐν πνεύματι ἁγίῳ, ὅτι λύπη μοί ἐστιν μεγάλη καὶ συνεχὴς ὀδύνη τῇ καρδίᾳ μου. ηὐχόμην γὰρ αὐτὸς ἐγὼ ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα,

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

NKJV: I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart. For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh,

Commentary: Paul begins with an emphatic declaration of truth, invoking Christ and the Holy Spirit as witnesses to his profound sorrow. This isn’t mere disappointment; it’s a deep, visceral grief stemming from the unbelief of his fellow Israelites. His willingness to be “accursed from Christ” (ἀνάθεμα εἶναι ἀπὸ τοῦ Χριστοῦ) highlights the intensity of his love and concern for them. This word ‘anathema’, conveys a state of being separated, even exiled from God’s presence. Such sorrow echoes Moses’ intercession for Israel after the Golden Calf incident (Exodus 32:32), where he offered to be blotted out of God’s book for their sake. The urban context of Rome, a melting pot of cultures and religions, amplified the tension between Jewish and Gentile Christians, making Paul’s lament all the more poignant. It’s a reminder of the pain caused by division and the urgent need for reconciliation.

Spiritual Application: Do we feel genuine sorrow for those who are separated from Christ, especially those closest to us? Paul’s example calls us to a radical love that transcends ethnic or familial ties, prompting us to intercede fervently for their salvation.

Romans 9:4-5 – Privileges of Israel

Original Greek: οἵτινές εἰσιν Ἰσραηλῖται, ὧν ἡ υἱοθεσία καὶ ἡ δόξα καὶ αἱ διαθῆκαι καὶ ἡ νομοθεσία καὶ ἡ λατρεία καὶ αἱ ἐπαγγελίαι, ὧν οἱ πατέρες καὶ ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας. ἀμήν.

KJV: 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 for ever. Amen.

NKJV: who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.

Commentary: Paul lists the extraordinary privileges granted to Israel: adoption (υἱοθεσία), divine glory (δόξα), covenants (διαθῆκαι), the giving of the Law (νομοθεσία), the temple worship (λατρεία), the promises (ἐπαγγελίαι), and the lineage of Christ (Χριστὸς τὸ κατὰ σάρκα). These blessings, freely given by God, underscore the gravity of Israel’s rejection of their Messiah. The term “adoption” (υἱοθεσία) is particularly significant, reflecting the intimate relationship God desired with His people. St. Cyril of Alexandria, in his commentary on John, emphasizes the immutability of God’s promises to Israel despite their temporary stumbling: “Μένει γὰρ ἀσφαλὴς ἡ δωρεὰ τοῦ Θεοῦ καὶ ἡ κλῆσις ἀμεταμέλητος.” (For the gift of God and His calling are irrevocable.) (Cyril of Alexandria, Commentary on John, Book VI, Ch. 1). The affirmation that Christ is “God blessed forever” (θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας) is a powerful declaration of His divinity. Even given the blessings, Israel needed to choose God, and many did not. This reminds us that blessing is not a guarantee of righteousness, rather a gift that requires stewardship.

Spiritual Application: Reflect on the blessings God has bestowed upon you. Are you using them to draw closer to Him and to serve others, or are you taking them for granted? Remember to be a good steward of your blessings.

Romans 9:6-9 – God’s Promise and Election

Original Greek: Οὐχ οἷον δὲ ὅτι ἐκπέπτωκεν ὁ λόγος τοῦ θεοῦ. οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραήλ, οὐδ’ ὅτι εἰσὶ σπέρμα Ἀβραὰμ πάντες τέκνα, ἀλλ’ ἐν Ἰσαὰκ κληθήσεταί σοι σπέρμα. τοῦτ’ ἔστιν οὐ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ θεοῦ, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα. ἐπαγγελίας γὰρ ὁ λόγος οὗτος· κατὰ τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται τῇ Σάρρᾳ υἱός.

KJV: 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. 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. For this is the word of promise, At this time will I come, and Sara shall have a son.

NKJV: But it is not that the word of God has taken no effect. For they are not all Israel who are of Israel, nor are they all children because they are the seed of Abraham; but, “In Isaac your seed shall be called.” That is, those who are the children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. For this is the word of promise: “At this time I will come and Sarah shall have a son.”

Commentary: Paul clarifies that God’s word hasn’t failed, even though many Israelites rejected Christ. He distinguishes between physical descent from Israel and true spiritual Israel. Being a descendant of Abraham doesn’t automatically make one a child of God; rather, it’s those who are “children of the promise” (τὰ τέκνα τῆς ἐπαγγελίας) through faith, like Isaac, who are considered the true seed. The reference to Isaac emphasizes God’s sovereign choice and the miraculous nature of His promise. This distinction between outward conformity and inward faith is crucial. St. Irenaeus of Lyons, in *Against Heresies*, highlights the importance of free will alongside God’s election. God’s election is not arbitrary, but reflects His foreknowledge of those who will respond in faith. “Omnes autem hi, qui secundum carnem nascuntur, generantur secundum legem naturalem. Qui autem secundum spiritum, regenerantur secundum gratiam.” (All those born according to the flesh are generated according to natural law, but those who are born according to the Spirit are regenerated according to grace.) (Irenaeus, *Against Heresies*, Book IV, Ch. 21, Sec. 2) God’s promise to Sarah, defying natural limitations, foreshadows the transformative power of the Gospel.

Spiritual Application: Are you relying on outward religious practices or on a genuine, heartfelt faith in Christ? Remember that it is faith, not mere lineage or tradition, that connects us to God.

Romans 9:10-13 – Jacob and Esau

Original Greek: Οὐ μόνον δέ, ἀλλὰ καὶ Ῥεβέκκα ἐξ ἑνὸς κοίτην ἔχουσα Ἰσαὰκ τοῦ πατρὸς ἡμῶν· μήπω γὰρ γεννηθέντων μηδὲ πραξάντων τι ἀγαθὸν ἢ κακόν, ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ, οὐκ ἐξ ἔργων ἀλλ’ ἐκ τοῦ καλοῦντος, ἐρρέθη αὐτῇ ὅτι ὁ μείζων δουλεύσει τῷ ἐλάσσονι, καθὼς γέγραπται· τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἡσαῦ ἐμίσησα.

KJV: 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.

NKJV: And not only this, but when Rebecca also had conceived by one man, even by our father Isaac (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, “The older shall serve the younger.” As it is written, “Jacob I have loved, but Esau I have hated.”

Commentary: Paul further illustrates God’s sovereignty by citing the example of Jacob and Esau. Before they were born or had done anything good or evil, God declared, “The older shall serve the younger.” (Gen 25:23). This was “so that God’s purpose according to election might stand” (ἵνα ἡ κατ’ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ). The statement “Jacob I have loved, but Esau I have hated” (Malachi 1:2-3) is often misunderstood. In Semitic usage, “hate” can mean “loved less” or “set aside for a lesser purpose.” God’s foreknowledge of their future choices doesn’t negate their free will. St. John Chrysostom emphasizes that God’s foreknowledge doesn’t predetermine outcomes but rather anticipates them. In his Homilies on Romans, he states, “Οὐ γὰρ προεγνωκὼς ἐποίησεν, ἀλλ’ ἐποίησεν ἵνα γνῶ.” (He did not do it because he foreknew, but he did it so that he would know). (John Chrysostom, Homilies on Romans, Homily XVI). This passage can be interpreted as God choosing Jacob to be the line through which the Messiah would come.

Spiritual Application: God’s plans are not determined by our merit but by His grace and purpose. Trust in His wisdom, even when you don’t understand His choices. Don’t be afraid to question but be humble in prayer.

Romans 9:14-18 – God’s Mercy and Sovereignty

Original Greek: Τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ θεῷ; μὴ γένοιτο. τῷ γὰρ Μωϋσεῖ λέγει· ἐλεήσω ὃν ἂν ἐλεῶ καὶ οἰκτειρήσω ὃν ἂν οἰκτείρω. ἄρα οὖν οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεοῦντος θεοῦ. λέγει γὰρ ἡ γραφὴ τῷ Φαραώ· εἰς αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ. ἄρα οὖν ὃν θέλει ἐλεεῖ, ὃν δὲ θέλει σκληρύνει.

KJV: What shall we say then? Is there unrighteousness with God? God forbid. 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 of him that willeth, nor of him that runneth, but of God that sheweth mercy. 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. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

NKJV: What shall we say then? Is there unrighteousness with God? Certainly not! For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So then it is not of him who wills, nor of him who runs, but of God who shows mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” Therefore He has mercy on whom He wills, and whom He wills He hardens.

Commentary: Paul anticipates the objection: “Is there unrighteousness with God?” (μὴ ἀδικία παρὰ τῷ θεῷ;) His emphatic answer is “God forbid!” (μὴ γένοιτο). He quotes Exodus 33:19, “I will have mercy on whom I will have mercy” (ἐλεήσω ὃν ἂν ἐλεῶ), emphasizing God’s freedom and sovereignty in dispensing mercy. It’s not solely about human effort (“not of him who wills, nor of him who runs”) but about God’s initiative. The example of Pharaoh illustrates God’s use of even the wicked to accomplish His purposes. The hardening of Pharaoh’s heart, while seemingly unjust, served to magnify God’s power and ultimately led to the liberation of Israel. It’s not that God forced Pharaoh to be wicked, but rather that He allowed Pharaoh’s own stubbornness to lead him down a path of destruction. As St. Augustine wrote in *Enchiridion on Faith, Hope, and Love*, “God judged it better to bring good out of evil, than to suffer no evil to exist.” (Augustine, *Enchiridion*, Chapter 11). Archaeological evidence supports the historical context of the Exodus narrative, highlighting the societal and political realities of ancient Egypt. This highlights both the historical relevance of the events and the fact that God’s mercy and actions in the past are still relevant for all time.

Spiritual Application: Recognize that your salvation is entirely dependent on God’s mercy, not your own efforts. Approach Him with humility and gratitude, trusting in His sovereign will. Remember that God can use both good and bad for His glory.

Romans 9:19-24 – The Potter and the Clay

Original Greek: Ἐρεῖς οὖν μοι· Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν; μενοῦνγε, ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ; μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· Τί με ἐποίησας οὕτως; ἢ οὐκ ἔχει ἐξουσίαν ὁ κεραμεὺς τοῦ πηλοῦ ἐκ τοῦ αὐτοῦ φυράματος ποιῆσαι ὃ μὲν εἰς τιμὴν σκεῦος ὃ δὲ εἰς ἀτιμίαν; εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦ ἤνεγκεν ἐν πολλῇ μακροθυμίᾳ σκεύη ὀργῆς κατηρτισμένα εἰς ἀπώλειαν, καὶ ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους ἃ προητοίμασεν εἰς δόξαν, οὓς καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ Ἰουδαίων ἀλλὰ καὶ ἐξ ἐθνῶν;

KJV: 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 shew his wrath, and to make his power known, endured with much longsuffering 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?

NKJV: You will say to me then, “Why does He still find fault? For who has resisted His will?” But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?” Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?

Commentary: Paul addresses the inevitable challenge: “Why does He still find fault? For who has resisted His will?” (Τί ἔτι μέμφεται; τῷ γὰρ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;) He counters with a sharp rebuke: “O man, who are you to reply against God?” (ὦ ἄνθρωπε, σὺ τίς εἶ ὁ ἀνταποκρινόμενος τῷ θεῷ;) The analogy of the potter and the clay illustrates God’s absolute authority. Just as a potter can fashion different vessels from the same lump of clay, God can create individuals for different purposes, some for honor and some for dishonor. This isn’t to say that God arbitrarily creates some people for damnation. Rather, it speaks to His sovereign right to direct events and His patient endurance with those who ultimately reject Him. God’s ultimate goal is to reveal His glory both through His wrath and His mercy, extended to both Jews and Gentiles. The archaeological record provides numerous examples of pottery making in ancient times, highlighting the relevance and understanding of the analogy to that time. The imagery of the potter and the clay speaks to the Creator’s power and the creature’s limitations. We see an example of this same imagery in Jeremiah 18:1-6.

• God’s sovereignty doesn’t negate human responsibility.
• We are all creations of God and therefore cannot question our creator’s purpose.
• Mercy and grace are at the heart of God’s plan, accessible to all.
• God’s purpose will prevail despite human attempts to resist Him.
• Recognizing God’s wisdom and goodness helps us to accept His plans and our roles in them.

Spiritual Application: Embrace humility and trust in God’s wisdom. Resist the temptation to question His purposes. Instead, seek to understand your role in His plan and strive to be a vessel of honor. Are you truly allowing God to mold and shape you into the image He intends?

Romans 9:25-29 – Hosea and Isaiah’s Prophecies

Original Greek: ὡς καὶ ἐν τῷ Ὠσηὲ λέγει· καλέσω τὸν οὐ λαόν μου λαόν μου καὶ τὴν οὐκ ἠγαπημένην ἠγαπημένην. καὶ ἔσται ἐν τῷ τόπῳ οὗ ἐρρέθη αὐτοῖς· οὐ λαός μου ὑμεῖς, ἐκεῖ κληθήσονται υἱοὶ θεοῦ ζῶντος. Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ· ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ ὑπόλειμμα σωθήσεται· λόγον γὰρ συντελῶν καὶ συντέμνων ποιήσει κύριος ἐπὶ τῆς γῆς. καὶ καθὼς προείρηκεν Ἡσαΐας· εἰ μὴ κύριος σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν καὶ ὡς Γόμορρα ἂν ὡμοιώθημεν.

KJV: As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 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. 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: For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been like unto Gomorrha.

NKJV: As He says also in Hosea: “I will call them My people, who were not My people, And her beloved, who was not beloved.” “And it shall come to pass in the place where it was said to them, ‘You are not My people,’ There they shall be called sons of the living God.” Isaiah also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. For He will finish the work and cut it short in righteousness, Because the Lord will make a short work upon the earth.” And as Isaiah said before: “Unless the Lord of Sabaoth had left us a seed, We would have become like Sodom, And we would have been made like Gomorrah.”

Commentary: Paul supports his argument with prophecies from Hosea and Isaiah. Hosea’s prophecy (Hosea 2:23, 1:10) foretells the inclusion of Gentiles into God’s people: “I will call them My people, who were not My people.” This demonstrates that God’s plan of salvation extends beyond the physical descendants of Israel. Isaiah’s prophecies (Isaiah 10:22-23, 1:9) speak of a remnant of Israel being saved and the potential for complete destruction if God hadn’t preserved a seed. These prophecies highlight God’s faithfulness and His ability to bring salvation even in the midst of judgment. In the context of the first century, the inclusion of Gentiles in the church was a revolutionary concept, challenging the deeply ingrained prejudices of many Jewish Christians. The ecological realities of the region, with its vast deserts and coastal areas, provide a vivid backdrop for the imagery of the “sand of the sea.” This reminds us of the vast number of people God seeks to save. The historical context of Sodom and Gomorrah serves as a stark warning about the consequences of unrepentant sin.

• God extends his love and mercy to all who are willing to accept Him.
• God’s power and majesty are magnified in the midst of judgment.
• Salvation is available for everyone willing to follow Christ.
• The Church is the new Israel, comprising both Jews and Gentiles who believe.

Spiritual Application: Embrace the inclusivity of the Gospel. Reach out to those who are marginalized and considered “not my people.” Remember that even in times of judgment, God offers hope and salvation to those who turn to Him. How can you reach out to those who don’t know God’s love today?

Romans 9:30-33 – The Stumbling Stone

Original Greek: Τί οὖν ἐροῦμεν; ὅτι ἔθνη τὰ μὴ διώκοντα δικαιοσύνην κατέλαβεν δικαιοσύνην, δικαιοσύνην δὲ τὴν ἐκ πίστεως, Ἰσραὴλ δὲ διώκων νόμον δικαιοσύνης εἰς νόμον οὐκ ἔφθασεν. διὰ τί; ὅτι οὐκ ἐκ πίστεως ἀλλ’ ὡς ἐξ ἔργων· προσέκοψαν τῷ λίθῳ τῆς προσκοπῆς, καθὼς γέγραπται· ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου, καὶ ὁ πιστεύων ἐπ’ αὐτῷ οὐ καταισχυνθήσεται.

KJV: What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

NKJV: What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.”

Commentary: Paul concludes by contrasting the Gentiles’ attainment of righteousness through faith with Israel’s failure to achieve it through the Law. The Gentiles, who weren’t actively seeking righteousness, found it through faith in Christ. Israel, on the other hand, stumbled over the “stumbling stone” (λίθῳ τῆς προσκοπῆς), which is Christ (Isaiah 8:14, 28:16). They sought righteousness through works, not through faith, and therefore missed the very Messiah who could have saved them. This highlights the futility of legalism and the necessity of faith in Christ for salvation. As St. Athanasius said, “God became man so that man might become God.” This is only possible through grace and faith. We must seek Christ in our hearts and in our actions. The urban context of Jerusalem, with its religious fervor and adherence to tradition, made it difficult for many Jews to accept Jesus as the Messiah.

• Righteousness is a gift from God received through faith in Christ.
• Legalism and self-righteousness hinder true spiritual growth.
• Christ is the foundation upon which our faith must be built.
• Trusting in Christ alone brings salvation and freedom from shame.

Spiritual Application: Examine your own heart. Are you relying on your own efforts or on the grace of God through faith in Christ? Surrender your self-righteousness and embrace the free gift of salvation offered in Jesus.

Subtopic Sections: God’s Sovereignty and Human Responsibility

Understanding God’s Sovereignty and Human Responsibility in Romans 9 requires navigating a complex interplay of divine action and human choice. It’s not an either/or scenario, but a “both/and” perspective that honors both aspects of God’s character and human agency. The balance is delicate, and the mystery profound.

• God’s Foreknowledge: God knows the end from the beginning, but His knowledge doesn’t predetermine our choices.
• Human Free Will: We are responsible for our decisions, and our choices have real consequences.
• Divine Election: God chooses individuals and nations for specific purposes, but this doesn’t negate the need for faith.
• God’s Justice: God is perfectly just and fair in all His dealings with humanity.
• The Mystery of Faith: Ultimately, we must trust in God’s wisdom, even when we don’t fully understand His ways.

FAQ ❓

Q: Does Romans 9 teach that God arbitrarily chooses some people for salvation and others for damnation?

A: No, Romans 9 doesn’t advocate for arbitrary predestination. It emphasizes God’s sovereign right to choose and His mercy towards those He calls. However, it also acknowledges human responsibility and the need for faith.

Q: How can we reconcile God’s sovereignty with human free will?

A: This is a profound mystery. Coptic Orthodox theology holds that God’s foreknowledge doesn’t negate our free will. He knows what we will choose, but He doesn’t force us to choose it. He works within the boundaries of our freedom.

Q: What is the significance of the “stumbling stone” mentioned in Romans 9:32?

A: The “stumbling stone” refers to Jesus Christ. Many Jews stumbled over Him because they were looking for a Messiah who would conform to their expectations, not one who would challenge their legalistic traditions. Today it could mean that we stumble with an earthly understanding of Christ, rather than one of His truth.

Conclusion

Romans 9, though challenging, offers profound insights into God’s sovereign choice and His plan for salvation. It’s a reminder that our salvation is entirely dependent on His mercy and grace, not our own merits. While the issue of divine election is complex, we must trust in God’s wisdom and justice, knowing that He desires all people to be saved (1 Timothy 2:4). Let us not stumble over the “stumbling stone” by relying on our own efforts but embrace the free gift of righteousness offered through faith in Jesus Christ. Understanding God’s Sovereign Choice isn’t about earning His favor, but about humbly receiving the gift of His grace and allowing Him to work in our lives to fulfill His purposes. Let us examine our hearts and seek to live lives that are pleasing to Him, trusting in His unfailing love and guidance.

Tags

Divine Election, Romans 9, Sovereignty of God, Foreknowledge, Free Will, Predestination, Salvation, Faith, Israel, Gentiles

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Explore Romans 9: God’s Sovereign Choice, Israel’s unbelief, and the mystery of divine election. Uncover insights on God’s sovereignty and human responsibility.