A Living Sacrifice – Romans 12:1-2

Posted on September 22, 2023 by dkoop

Thousands of people today, including many genuine Christians, flock to various churches, seminars, and conferences in search of personal benefits—practical, emotional, and spiritual—that they hope to receive. They do just the opposite of what Paul so plainly emphasizes in Romans 12:1-2. In this forceful and compassionate appeal, the apostle does not focus on what more we need to receive from God but on what we are to give Him. The key to a productive and satisfying Christian life is not in getting more but in giving all.

Having concluded eleven chapters of profound and stirring teaching about what God has given believers, Paul now charges those believers with what they need to give God.

  1. Our souls are given to God

I urge[a] you therefore, brothers and sisters in Christ by the mercies of God 12:1a

In the words “urge“—implore you, beg you— therefore; note a significant point: what is about to be said is not being said to the world, it is being directed to brothers and sisters in Christ.

In the first 11 chapters is the wonderful message of how much God loves us and of what God has done for us. This is what is meant by “the mercies of God.” The mercies of God are overflowing; they are beyond anything any person could ever desire. Just think about what God has done for us. God has…

  • met our desperate need to get right with Him.
  • provided the power to be set free from the terrible bondages of this life and to live eternally.
  • given the most glorious purpose to life: that of proclaiming the news of God’s Son, of how to be set free from sin and death and to live eternally.

Therefore, in light of the mercies of God, of all this that God has done for us, we must devote ourselves to God. We must dedicate and commit ourselves to Him.

Such soul-saving mercies should motivate believers to complete dedication.

  1. Our Bodies are to be given to God

“to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. (12:1b)

After it is implied that believers have given their souls to God through faith in Jesus Christ, they are specifically called to present their bodies to God. The importance of the human body cannot be overstated. The one thing upon earth that is abused more than anything else is a person’s body. People abuse, neglect, and ignore their bodies…

•  by overeating

•  by becoming inactive

•  by being too active

•  by cursing, fighting, and killing

 •  by partaking of harmful substances

•  by caring for the external abusing the internal

•  by getting too much or too little rest

The list could go on and on, but just the mention of these few sins clearly strikes the point home. If there is an appeal in Scripture that must be heeded by Christian believers:

  1. The believer is to present his body as a living sacrifice to God.
  2. God seeks the believer’s body. God is not only interested in our spirit; He is vitally interested in our body. His interest could not be any stronger nor made any clearer.
  3. The believer is to present his body to God. The dedication…
  • is not to be made to self: living as one wishes; doing one’s own thing.
  • is not to be made to others: living for family, wife, husband, child, parent, mistress, companion, sexual partner, or employer.
  • is not to be to something else: houses, lands, property, money, cars, possessions, profession, recreation, retirement, luxury, power, recognition, fame.

The body is to be offered to God and to God alone.  The believer is to present his body to God as a living sacrifice. Note the believer’s offering of his body is to be sacrificial. This is the picture of Old Testament believers taking animals and offering them to God as sacrifices. The believer is to make the same kind of sacrificial offering to God, but note the profound difference. The believer’s offering is not to be the sacrifice of an animal’s flesh and blood. The offering and sacrifice of the believer is to be his body: he is to offer his body as a living sacrifice.

A living sacrifice means the believer is to dedicate his body to God as a living sacrifice in the home, church, school, office, plant, field, restaurant, club, plane, car or bus. No matter where the believer’s body is, his body is to be sacrificed for God. Sacrificing to God is not something that is transacted in a church. Sacrificing to God is transacted in every act of the human body. The world, that is, the whole universe, is the sanctuary of God; and the believer’s body is the temple of God. Therefore, every act of the believer’s body is to be an act of service to God.

This is your spiritual act of worship.NIV This refers to any act done for God, such as work that priests and Levites performed. Spiritual can also mean “reasonable” (nkjv). To serve God is the only reasonable way to respond to his mercy.

3. Our Minds are Given to God

And do not be conformed to this world, but be transformed by the renewing of your mind, (12:2a)

When believers offer their entire self to God, a change will happen in their relation to the world. Christians are called to a different life-style than what the world offers with its behavior and customs, which are usually selfish and often corrupting (Galatians 1:4; 1 Peter 1:14). Christians are to live as citizens of a future world. There will be pressure to conform, to continue living according to the script written by the world, but believers are forbidden to give in to that pressure.

Many Christians wisely decide that much worldly behavior is off limits for them. After all, it is not our objective to find out just how much like the world we can become yet still maintain our distinctives. But refusing to conform to this world’s values must go even deeper than the level of behavior and customs—it must be firmly planted in our minds—be transformed by the renewing of your minds.NRSV The Greek word for “transformed” (metamorphousthe) is the root for the English word metamorphosis. Believers are to experience a complete transformation from the inside out. And the change must begin in the mind, where all thoughts and actions begin. Paul wrote to the Ephesians, “You were taught with regard to your former way of life, to put off your old self, which is being corrupted by its deceitful desires; to be made new in the attitude of your minds; and to put on the new self, created to be like God in true righteousness and holiness” Ephesians 4:22-24 NIV. One of the keys, then, to the Christian life is to be involved in activities that renew the mind. Renewing (anakainosei) refers to a new way of thinking, a mind desiring to be conformed to God rather than to the world. We will never be truly transformed without this renewing of our mind.

Much of the work is done by God’s Spirit in us, and the tool most frequently used is God’s Word. The Bible claims the ability to judge “the thoughts and attitudes of the heart” Hebrews 4:12 NIV. As we memorize and meditate upon God’s Word, our way of thinking changes. Our minds become first informed, and then conformed to the pattern of God, the pattern for which we were originally designed.

  • We give Him our mind ( 2a). The world wants to control your mind, but God wants to transform your mind. This word transform is the same as transfigure in Matthew 17:2. It has come into our English language as the word “metamorphosis.” It describes a change from within. The world wants to change your mind, so it exerts pressure from without. But the Holy Spirit changes your mind by releasing power from within. If the world controls your thinking, you are a conformer; if God controls your thinking, you are a transformer.
  • We give Him our will ( 2b). Our mind controls our body, and our will controls our mind. Many people think they can control their will by “willpower,” but usually they fail. (This was Paul’s experience as recorded in Rom. 7:15-21). It is only when we yield the will to God that His power can take over and give us the willpower (and the won’t power!) that we need to be victorious Christians.

What is sacrificial living?

Romans 12:1-2 offers an outline for breaking the world’s mold. To put these directions in motion means going against the flow of society. Yet God does not hesitate to confront us with the choice. The option is not whether we will conform; rather, the choice is to whom will we conform? Will our lives follow the pattern of this world or God’s pattern? The following are components of God’s pattern:

  • Offer our bodies—Delivering both the inner and outer self into God’s control. Divers and gymnasts know that where their head goes, the rest of their body will eventually follow.
  • Be nonconformists—Consciously resisting the suggestions and pressures of the world around us.
  • Renew our minds—Constantly asking God to teach us to think as he thinks

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Sources:
Bruce B. Barton, David R. Veerman, Neil Wilson, Life Application Bible Commentary – Romans, (Wheaton, IL: Tyndale, 1992), WORDsearch CROSS e-book, 229.
John MacArthur, MacArthur New Testament Commentary – Romans 9-16, (Chicago: Moody Press, 1994), WORDsearch CROSS e-book, 137-138.
The Preacher’s Outline & Sermon Bible – Romans, (Chattanooga: Leadership Ministries Worldwide, 1991), WORDsearch CROSS e-book, Under: “VIII. THE BELIEVER AND HIS DAILY BEHAVIOR, 12:1-15:13”.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1, (Colorado Springs, CO: Victor, 2001), WORDsearch CROSS e-book, 554.
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A Future for Israel – Romans 11

Posted on September 21, 2023 by dkoop

For centuries people have been puzzled by the nation of Israel. The Roman government recognized the Jewish religion, but it still called the nation secta nefaria—”a nefarious sect.” The great historian Arnold Toynbee classified Israel as “a fossil civilization” and did not know what to do with it. For some reason, the nation did not fit into his historical theories.

Paul devoted all of Romans 11 to presenting proof that God is not through with Israel. We must not apply this chapter to the church today, because Paul is discussing a literal future for a literal nation. He called five witnesses to prove there was a future in God’s plan for the Jews.

  1. Paul Himself (Rom. 11:1)

“Has God cast away His people? Certainly not! For I also am an Israelite!” If God has cast away His people, then how can the conversion of the Apostle Paul be explained? The fact that his conversion is presented three times in the Book of Acts is significant (Acts 9, 22, 26). Certainly Dr. Luke did not write these chapters and repeat the story just to exalt Paul. No, they were written to show Paul’s conversion as an illustration of the future conversion of the nation of Israel. Paul called himself “one born out of due time” (1 Cor. 15:8). In 1 Timothy 1:16 he stated that God saved him “that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on Him to life everlasting.”

The accounts of Paul’s conversion tell very little that parallels our salvation experience today. Certainly none of us has seen Christ in glory or actually heard Him speak from heaven. We were neither blinded by the light of heaven nor thrown to the ground. In what way, then, is Paul’s conversion “a pattern”? It is a picture of how the nation of Israel will be saved when Jesus Christ returns to establish His kingdom on earth. The details of Israel’s future restoration and salvation are given in Zechariah 12:10-13:1. The nation shall see Him as He returns (Zech. 14:4; Acts 1:11; Rev. 1:7), recognize Him as their Messiah, repent, and receive Him. It will be an experience similar to that of Saul of Tarsus when he was on his way to Damascus to persecute Christians (Acts 9).

This is why Paul used himself as the first witness. The fact that he was saved does not prove that there is a future for Israel. Rather, what is important is the way he was saved.

2. The Prophet Elijah (Rom. 11:2-10)

Israel is God’s elect nation; He foreknew them, or chose them, and they are His. The fact that most of the nation has rejected Christ is no proof that God has finished with His people. In his day, Elijah thought that the nation had totally departed from God (see 1 Kings 19). But Elijah discovered that there was yet a remnant of true believers. He thought he was the only faithful Jew left and discovered that there were 7,000 more.

Paul referred to this “remnant” in Romans 9:27, a quotation from Isaiah 10:22-23. At no time has the entire nation of Israel been true to the Lord. God makes a distinction between Abraham’s natural children and his spiritual children (Rom. 2:25-29). The fact that the Jews shared in the covenant by being circumcised did not guarantee their salvation. Like Abraham, they had to believe God in order to receive His righteousness (Rom. 4:1-5).

Note that this remnant is saved by grace and not by works (Rom. 11:5-6). Note also the parallel in Romans 9:30-33. It is impossible to mix grace and works, for the one cancels the other. Israel’s main concern had always been in trying to please God with good works (Rom. 9:30-10:4). The nation refused to submit to Christ’s righteousness, just as religious, self-righteous people refuse to submit today.

If a remnant had been saved, thus proving that God was not through with His people, then what had happened to the rest of the nation? They had been hardened (a better translation than “blinded” in Rom. 11:7). This was the result of their resisting the truth, just as Pharaoh’s heart was hardened because he resisted the truth. Paul quoted Isaiah 29:10 to support his statement, and also referred to Deuteronomy 29:4. We would expect a pagan ruler to harden himself against the Lord, but we do not expect God’s people to do so.

Romans 11:9-10 are cited from Psalm 69:22-23. This psalm is one of the most important of the messianic psalms and is referred to several times in the New Testament. Note especially Romans 11:4, 9, 21-22. Their “table to become a snare” means that their blessings turn into burdens and judgments. This is what happened to Israel: their spiritual blessings should have led them to Christ, but instead they became a snare that kept them from Christ. Their very religious practices and observances became substitutes for the real experience of salvation. Sad to say, this same mistake is made today when people depend on religious rituals and practices instead of trusting in the Christ who is pictured in these activities.

Paul made it clear that the hardening of Israel is neither total nor final, and this is proof that God has a future for the nation. “Hardness in part is happened to Israel, until the fullness of the Gentiles be come in” (Rom. 11:25). The existence of the believing Jewish remnant today, as in Elijah’s day, is evidence that God still has a plan for His people. Paul did not imitate Elijah’s mistake and say, “I only am left!” He knew that there was a remnant of Israel in this world who trusted God.

3. The Gentiles (Rom. 11:11-15)

In Romans 2:1-3 Paul used the Gentiles to prove the Jews guilty of sin, but here he used the Gentiles to assure Israel of a future restoration. His logic here is beautiful. When the Jews rejected the Gospel, God sent it to the Gentiles and they believed and were saved. Three tragedies occurred in Israel: the nation fell (Rom. 11:11), was lost (Rom. 11:12, “diminished”), and was cast away (Rom. 11:15). None of these words suggests a final judgment on Israel. But the amazing thing is that through Israel’s fall, salvation came to the Gentiles. God promised that the Gentiles would be saved (Rom. 9:25-26) and He kept His promise. Will He not also keep His promise to the Jews?

It is important to understand that the Old Testament promises to the Gentiles were linked to Israel’s “rise”—her entering into her kingdom. Prophecies like Isaiah 11 and Isaiah 60 make it clear that the Gentiles will share in Israel’s kingdom. But Israel did not “rise”; she fell! What would God then do with the Gentiles? God introduced a new factor—the church—in which believing Jews and Gentiles are one in Christ (Eph. 2:11-22). In Ephesians 3, Paul called this new program “the mystery,” meaning “the sacred secret” that was not revealed in the Old Testament. Does this mean that God has abandoned His kingdom program for Israel? Of course not! Israel is merely set aside until the time comes for God’s plans for Israel to be fulfilled.

Paul stated that the Gentiles had a vital ministry to Israel. Today, the saved Gentiles provoke Israel “to jealousy” (see Rom. 10:19) because of the spiritual riches they have in Christ. Israel today is spiritually bankrupt, while Christians have “all spiritual blessings” in Christ (Eph. 1:3). (If an unsaved Jew visited the average church service, would he be provoked to jealousy and wish he had what we have—or would he just be provoked?)

There is a future for Israel. Paul calls it “their fullness” (Rom. 11:12) and their “receiving” (Rom. 11:15). Today, Israel is fallen spiritually, but when Christ returns, the nation will rise again. Today, Israel is cast away from God, but one day they shall be received again. God will never break His covenant with His people, and He has promised to restore them. (See Jer. 31:35-37 where God links His promises to Israel to the sun, moon, and stars.)

4. The Patriarchs (Rom. 11:16-24)

From looking at the future, Paul next looked to the past to show Israel’s spiritual heritage. From the beginning, Israel was a special people, set apart by God. Paul used two illustrations to prove his argument that God was not finished with the Jews.

The lump of dough (v. 16a). The reference here is to Numbers 15:17-21. The first part of the dough was to be offered up to God as a symbol that the entire lump belonged to Him. The same idea was involved in the Feast of Firstfruits, when the priest offered a sheaf to the Lord as a token that the entire harvest was His (Lev. 23:9-14). The basic idea is that when God accepts the part He sanctifies the whole.

Applying this to the history of Israel, we understand Paul’s argument God accepted the founder of the nation, Abraham, and in so doing set apart his descendants as well. God also accepted the other patriarchs, Isaac and Jacob, in spite of their sins or failings. This means that God must accept the “rest of the lump”—the nation of Israel.

The olive tree (vv. 16b-24). This is a symbol of the nation of Israel (Jer. 11:16-17; Hosea 14:4-6). Please keep in mind that Paul was not discussing the relationship of individual believers to God, but the place of Israel in the plan of God. The roots of the tree support the tree; again, this was a symbol of the patriarchs who founded the nation. God made His covenants with Abraham, Isaac, and Jacob, and He cannot deny them or change them. Thus, it is God’s promise to Abraham that sustains Israel even today.

Many of the Jewish people did not believe. Paul pictured them as branches broken off the tree. But he saw an amazing thing taking place: other branches were grafted into the tree to share in the life of the tree. These branches were the Gentiles. In Romans 11:24, Paul described this “grafting in” as “contrary to nature.” Usually a cultivated branch is grafted into a wild tree and shares its life without producing its poor fruit. But in this case, it was the “wild branch” (the Gentiles) that was grafted into the good tree! “Salvation is of the Jews” (John 4:22).

To say that the olive tree, with its natural and grafted branches, is a picture of the church would be a great mistake. In the church, “there is no difference”; believers are “all one in Christ Jesus” (Gal. 3:28). God does not look on the members of Christ’s body and see them as Jews or Gentiles. The olive tree illustrates the relationship between Jew and Gentile in the program of God. The “breaking off of the branches” is the equivalent of “the fall” (Rom. 11:11), “the diminishing” (Rom. 11:12), and “the casting away” (Rom. 11:15). To read into this illustration the matter of the eternal destiny of the individual believer is to abuse the truth Paul was seeking to communicate.

Paul warned the Gentiles that they were obligated to Israel, and therefore they dared not boast of their new spiritual position (Rom. 11:18-21). The Gentiles entered into God’s plan because of faith, and not because of anything good they had done. Paul was discussing the Gentiles collectively, and not the individual experience of one believer or another.

It is worth noting that, according to Bible prophecy, the professing Gentile church will be “cut off” because of apostasy. 1 Timothy 4 and 2 Timothy 3, along with 2 Thessalonians 2, all indicate that the professing church in the last days will depart from the faith. There is no hope for the apostate church, but there is hope for apostate Israel! Why? Because of the roots of the olive tree. God will keep His promises to the patriarchs, but God will break off the Gentiles because of their unbelief.

No matter how far Israel may stray from the truth of God, the roots are still good. God is still the “God of Abraham, and the God of Isaac, and the God of Jacob” (Ex. 3:6; Matt. 22:23). He will keep His promises to these patriarchs. This means that the olive tree will flourish again!

5. God Himself (Rom. 11:25-36)

Paul saved his best witness for the last. He proved that the very character and work of God were involved in the future of Israel. Men may dispute about prophecy and differ in their interpretations, but let every man realize that he is dealing with God’s people, Israel.

God’s timing (v. 25). What has happened to Israel is all a part of God’s plan, and He knows what He is doing. The blinding (or hardening, Rom. 11:7) of Israel as a nation is neither total nor final: it is partial and temporary. How long will it last? “Until the fullness of the Gentiles be come in” (Rom. 11:25). There is a “fullness” for Israel (Rom. 11:12) and for the Gentiles. Today, God in His grace is visiting the Gentiles and taking out a people for His name (Acts 15:12-14). Individual Jews are being saved, of course; but this present age is primarily a time when God is visiting the Gentiles and building His church. When this present age has run its course, and the fullness of the Gentiles has come in, then God will once more deal with the nation of Israel.

Romans 11:25 is one of several “until verses” in the Bible, all of which are important. Read Matthew 23:32-39; Luke 21:24; and Psalm 110:1 for other references. It is reassuring that God knows what time it is and that He is never late in fulfilling His will.

God’s promise (v. 26). The reference here is Isaiah 59:20-21; and Isaiah 60 completes the picture. God has promised to save His people, and He will keep His promise. There are those who interpret this as meaning salvation to individuals through the Gospel, but it is my conviction that the prophet is speaking national conversion.  “All Israel shall be saved” does not mean that every Jew who has ever lived will be converted, but that the Jews living when the Redeemer returns will see Him, receive Him, and be saved. Zechariah 12-13 give the details.  There are too many details in these Old Testament prophecies of national restoration for Israel for us to spiritualize them and apply them to the church today.

God’s covenant (vv. 27-28). This is, of course, a continuation of the quotation from Isaiah 59; but the emphasis is on the covenant of God with Israel. God chose Israel in His grace and not because of any merit in her (Deut. 7:6-11; 9:1-6). If the nation was not chosen because of its goodness, can it be rejected because of its sin? “Election” means grace, not merit. The Jewish people are “enemies” to the believing Gentiles because of their hostile attitude toward the Gospel. But to God, the Jewish people are “beloved for the fathers’ sakes.” God will not break His covenant with Abraham, Isaac, and Jacob.

God’s nature (v. 29). “I am the Lord, I change not” (Mal. 3:6). “God is not a man that He should lie; neither the son of man, that He should repent” (Num. 23:19). God’s gifts to Israel, and God’s calling of Israel, cannot be taken back or changed, or God would cease to be true to His own perfect nature. The fact that Israel may not enjoy her gifts, or live up to her privileges as an elect nation, does not affect this fact one bit. God will be consistent with Himself and true to His Word no matter what men may do. “Shall their unbelief make the faithfulness of God without effect?” (Rom. 3:3, literal translation)

God’s grace (vv. 30-32). “Because of the unbelief of the Jews, you Gentiles were saved,” said Paul. “Now, may it be that through your salvation Israel will come to know Christ.” Note that Paul repeatedly reminded the saved Gentiles that they had a spiritual obligation to Israel to “provoke them to jealousy” (Rom. 10:19; 11:11, 14). Israel’s hardness is only “in part” (Rom. 11:25), which means that individual Jews can be saved. God has included “all in unbelief—Jews and Gentiles—so that all might have the opportunity to be saved by grace. “There is no difference.” If God can save Jews by His grace and mercy today, why can He not save them in the future?

We must remember that God chose the Jews so that the Gentiles might be saved. “In thee shall all families of the earth be blessed,” was God’s promise to Abraham (Gen. 12:1-3). The tragedy was that Israel became exclusive and failed to share the truth with the Gentiles.

They thought that the Gentiles had to become Jews in order to be saved. But God declared both Jews and Gentiles to be lost and condemned. This meant that He could have mercy on all because of the sacrifice of Christ on the cross.

God’s wisdom (vv. 33-36). Having contemplated God’s great plan of salvation for Jews and Gentiles, all Paul could do was sing a hymn of praise. As someone has remarked, “Theology becomes doxology!” Only a God as wise as our God could take the fall of Israel and turn it into salvation for the world! His plans will not be aborted nor will His purposes lack fulfillment. No human being can fully know the mind of the Lord; and the more we study His ways, the more we offer Him praise. Are we to conclude that God does not know what He is doing, and that the nation of Israel completely ruined His plans? Of course not! God is too wise to make plans that will not be fulfilled. Israel did not allow Him to rule, so He overruled!

Paul summoned five witnesses, and they all agreed: there is a future for Israel. When Israel recovers from her “fall” and enters into her “fullness,” the world will experience the riches of God’s grace as never before. When Jesus Christ returns and sits on David’s throne to reign over His kingdom, then Israel will be “reconciled” and “received,” and it will be like a resurrection!

Paul visualized a church in Rome where Jews and Gentiles would be united in their love of God and in obedience to Christ. There were plenty of spiritual riches for everyone. If either group tried to claim sole ownership of the truth, both groups would be impoverished. God’s plan involves a large, healthy tree of life, with both Jewish and Gentile branches growing vigorously. Healthy churches come in many shapes and sizes, and the power of Jesus Christ is often demonstrated in the sheer variety of people who gather around the Cross for worship.

Sources:
Bruce B. Barton, David R. Veerman, Neil Wilson, Life Application Bible Commentary – Romans , (Wheaton, IL: Tyndale, 1992), WORD search CROSS e-book, 215.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1, (Colorado Springs, CO: Victor, 2001), WORDsearch CROSS e-book, 550-553.
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Understanding Righteousness – Romans 10

Posted on September 20, 2023 by dkoop

Chapter 10 has two powerful points. It shows Israel’s present rejection and it  is an excellent study on God’s righteousness.  It reveals how anyone can receive righteousness and be saved from death and judgment and live forever.

Paul moved from divine sovereignty (Rom. 9) to human responsibility. He continued the theme of righteousness introduced at the end of the previous chapter (Rom. 9:30-33).

 

1. God’s Righteousness is Jesus Christ (Rom. 10:1-13)

You would think that Israel as a nation would have been eagerly expecting the arrival of their Messiah and been prepared to receive Him. For centuries they had known the Old Testament prophecies and had practiced the Law, which was “a schoolmaster” to lead them to Christ (Gal. 3:24). God had sought to prepare the nation, but when Jesus Christ came, they rejected Him. “He came unto His own [world] and His own [people] received Him not” (John 1:11). To be sure, there was a faithful remnant in the nation that looked for His arrival, such as Simeon and Anna (Luke 2:25-38); but the majority of the people were not ready when He came.

How do we explain this tragic event? Paul gives several reasons why Israel rejected their Messiah.

They did not feel a need for salvation (v. 1). There was a time when Paul would have agreed with his people, for he himself opposed the Gospel and considered Jesus Christ an impostor. Israel considered the Gentiles in need of salvation, but certainly not the Jews. In several of His parables, Jesus pointed out this wrong attitude: the elder brother (Luke 15:11-32) and the Pharisee (Luke 18:9-14) are two examples. Israel would have been happy for political salvation from Rome, but she did not feel she needed spiritual salvation from her own sin.

They were zealous for God (v. 2). Ever since Israel returned to their land from Babylonian Captivity, the nation had been cured of idolatry. In the temple and the local synagogues, only the true God was worshiped and served, and only the true Law was taught. So zealous were the Jews that they even “improved upon God’s Law” and added their own traditions, making them equal to the Law. Paul himself had been zealous for the Law and the traditions (Acts 26:1-11; Gal. 1:13-14).

But their zeal was not based on knowledge; it was heat without light. Sad to say, many religious people today are making the same mistake. They think that their good works and religious deeds will save them, when actually these practices are keeping them from being saved. Certainly many of them are sincere and devout, but sincerity and devotion will never save the soul. “Therefore by the deeds of the Law there shall no flesh be justified in His sight” (Rom. 3:20).

They were proud and self-righteous (v. 3). Israel was ignorant of God’s righteousness, not because they had never been told, but because they refused to learn. There is an ignorance that comes from lack of opportunity, but Israel had had many opportunities to be saved. In their case, it was an ignorance that stemmed from willful, stubborn resistance to the truth. They would not submit to God. They were proud of their own good works and religious self-righteousness, and would not admit their sins and trust the Saviour. Paul had made the same mistake before he met the Lord (Phil. 3:1-11).

They misunderstood their own Law (vv. 4-13). Everything about the Jewish religion pointed to the coming Messiah—their sacrifices, priesthood, temple services, religious festivals, and covenants. Their Law told them they were sinners in need of a Saviour. But instead of letting the Law bring them to Christ (Gal. 3:24), they worshiped their Law and rejected their Saviour. The Law was a signpost, pointing the way. But it could never take them to their destination. The Law cannot give righteousness; it only leads the sinner to the Saviour who can give righteousness.

Christ is “the end of the Law” in the sense that through His death and resurrection, He has terminated the ministry of the Law for those who believe. The Law is ended as far as Christians are concerned. The righteousness of the Law is being fulfilled in the life of the believer through the power of the Spirit (Rom. 8:4); but the reign of the Law has ended (see Eph. 2:15; Col. 2:14). “For ye are not under the Law, but under grace” (Rom. 6:14).

Paul quoted from the Old Testament to prove to his readers that they did not even understand their own Law. He began with Leviticus 18:5 which states the purpose of the Law: if you obey it, you live.

“But we did obey it!” they would argue.

“You may have obeyed it outwardly,” Paul would reply, “but you did not believe it from your heart.” He then quoted Deuteronomy 30:12-14 and gave the passage a deeper spiritual meaning. The theme of Moses’ message was “the commandment” (Deut. 30:11), referring to the Word of God. Moses argued that the Jews had no reason to disobey the Word of God because it had been clearly explained to them and it was not far from them. In fact, Moses urged them to receive the Word in their hearts (see Deut. 5:29; 6:5-12; 13:3; 30:6). The emphasis in Deuteronomy is on the heart, the inner spiritual condition and not mere outward acts of obedience.

Paul gave us the spiritual understanding of this admonition. He saw “the commandment” or “the Word” as meaning “Christ, God’s Word.” So, he substituted “Christ” for “the commandment.” He told us that God’s way of salvation was not difficult and complicated. We do not have to go to heaven to find Christ, or into the world of the dead. He is near to us. In other words, the Gospel of Christ—the Word of faith—is available and accessible. The sinner need not perform difficult works in order to be saved. All he has to do is trust Christ. The very Word on the lips of the religious Jews was the Word of faith. The very Law that they read and recited pointed to Christ.

At this point Paul quoted Isaiah 28:16 to show that salvation is by faith: “Whosoever believeth on Him shall not be ashamed.” He quoted this verse before in Romans 9:33. He made it clear in Romans 10:9-10 that salvation is by faith—we believe in the heart; receive God’s righteousness, and then confess Christ openly and without shame.

Paul’s final quotation was from Joel 2:32, to prove that this salvation is open to everyone: “For whosoever shall call upon the name of the Lord shall be saved.” Paul had already proved that “there is no difference” in condemnation (Rom. 3:20-23); now he affirms that “there is no difference” in salvation. Instead of the Jew having a special righteousness of his own through the Law, he was declared to be as much a sinner as the Gentile he condemned.

This entire section emphasizes the difference between “Law righteousness” and “faith righteousness.” The contrasts are seen in the following summary.

Law Righteousness Faith Righteousness
Only for the Jew For “whosoever”
Based on works Comes by faith alone
Self-righteousness God’s righteousness
Cannot save Brings salvation
Obey the Lord Call on the Lord
Leads to pride Glorifies God

Having explained the reasons for Israel’s rejection of God’s righteousness, Paul moves into the next aspect of the subject.

2. Righteousness Occurs through Faith in Jesus (Rom. 10:14-17)

This passage is often used as the basis for the church’s missionary program, and rightly so, but its first application is to the nation of Israel. The only way unbelieving Jews can be saved is by calling on the Lord. But before they can call on Him, they must believe. For the Jew, this meant believing that Jesus Christ of Nazareth truly is the Son of God and the Messiah of Israel. It also meant believing in His death and resurrection (Rom. 10:9-10). But in order to believe, they must hear the Word, for it is the Word that creates faith in the heart of the hearer (Rom. 10:17). This meant that a herald of the Word must be sent, and it is the Lord who does the sending. At this point, Paul could well have been remembering his own call to preach the Word to the Gentiles (Acts 13:1-3).

The quotation in Romans 10:15 is found in Isaiah 52:7 and Nahum 1:15. The Nahum reference had to do with the destruction of the Assyrian Empire, the hated enemies of the Jews. Nineveh was their key city, a wicked city to which God had sent Jonah some 150 years before Nahum wrote. God had patiently dealt with Nineveh, but now His judgment was going to fall. It was this “good news” that the messenger brought to the Jews, and this is what made his feet so beautiful.

Isaiah used this statement for a future event—the return of Christ and the establishing of His glorious kingdom. “Our God reigns” (Read Isa. 52:7-10.) The messenger with the beautiful feet announced that God had defeated Israel’s enemies and that Messiah was reigning from Jerusalem.

But Paul used the quotation in a present application: the messengers of the Gospel taking the Good News to Israel today. The “peace” spoken of is “peace with God” (Rom. 5:1) and the peace Christ has effected between Jews and Gentiles by forming the one body, the church (Eph. 2:13-17). The remedy for Israel’s rejection is in hearing the Word of the Gospel and believing on Jesus Christ.

Isaiah 53:1 was Paul’s next quotation, proving that not all of Israel would obey His Word. This verse introduced one of the greatest messianic chapters in the Old Testament. Traditionally, Jewish scholars have applied Isaiah 53 to the nation of Israel rather than to Messiah; but many ancient rabbis saw in it a picture of a suffering Messiah bearing the sins of His people (see Acts 8:26-40). In Isaiah’s day, the people did not believe God’s Word, nor do they believe it today. John 12:37-41 cites Isaiah 53:1 to explain how the nation saw Christ’s miracles and still refused to believe. Because they would not believe, judgment came on them and they could not believe.

Note that trusting Christ is not only a matter of believing, but also obeying. Not to believe on Christ is to disobey God. God “commandeth all men everywhere to repent” (Acts 17:30). Romans 6:17 also equates “believing” and “obeying.” True faith must touch the will and result in a changed life.

We must never minimize the missionary outreach of the church. While this passage relates primarily to Israel, it applies to all lost souls around the world. They cannot be saved unless they call on the Lord Jesus Christ. But they cannot call unless they believe. Faith comes by hearing, so they must hear the message. How will they hear? A messenger must go to them with the message. But this means that God must call the messenger and the messenger must be sent. What a privilege it is to be one of His messengers and have beautiful feet!

Some of us share the news here at home, but others are sent to distant places. In spite of some closed doors, there are still more open doors for the Gospel than ever before; and we have better tools to work with.

3. Righteousness by Faith is Universal  (Rom. 10:18-21)

Israel has heard (v. 18). Someone might have argued with Paul: “But how do you know that Israel really heard?” His reply would have been Psalm 19:4, a psalm that emphasizes the revelation of God in the world. God reveals Himself in creation (Ps. 19:1-6) and in His Word (Ps. 19:7-11). The “Book of Nature” and the “Book of Revelation” go together and proclaim the glory of God. Israel had the benefit of both books, for she saw God at work in nature and she received God’s written Word. Israel heard, but she would not heed. No wonder Jesus often had to say to the crowds, “He that hath ears to hear, let him hear!”

The message goes to the Gentiles (vv. 19-20). What marvelous grace! When Israel rejected her Messiah, God sent the Gospel to the Gentiles that they might be saved. This was predicted by Moses in Deuteronomy 32:21. Paul had mentioned this truth before in Romans 9:22-26. One reason why God sent the Gospel to the Gentiles was that they might provoke the Jews to jealousy (Rom. 10:19; 11:11). It was an act of grace both to the Jews and to the Gentiles. The Prophet Isaiah predicted too that God would save the Gentiles (Isa. 65:1).

In the New Testament, we discover that “to the Jew first” is a ruling principle of operation. Jesus began His ministry with the Jews. He forbad His disciples to preach to the Gentiles or the Samaritans when He sent them on their first tour of ministry (Matt. 10:1-6). After His resurrection, He commanded them to wait in Jerusalem and to start their ministry there (Luke 24:46-49; Acts 1:8). In the first seven chapters of Acts, the ministry is to Jews and to Gentiles who were Jewish proselytes. But when the nation stoned Stephen and persecution broke loose, God sent the Gospel to the Samaritans (Acts 8:1-8), and then to the Gentiles (Acts 10).

The Jewish believers were shocked when Peter went to the Gentiles (Acts 11:1-18). But he explained that it was God who sent him and that it was clear to him that Jews and Gentiles were both saved the same way—by faith in Christ. But the opposition of the legalistic Jews was so great that the churches had to call a council to discuss the issue. The record of this council is given in Acts 15. Their conclusion was that Jews and Gentiles were all saved by faith in Christ, and that a Gentile did not have to become a Jewish proselyte before he could become a Christian.

God still yearns over His people (v. 21). This quotation is from Isaiah 65:2. “All day long” certainly refers to this present “day of salvation” or day of grace in which we live. While Israel as a nation has been set aside, individual Jewish people can be saved and are being saved. The phrase “all day long” makes us think of Paul’s ministry to the Jews in Rome when he arrived there as a prisoner. “From morning till evening” Paul expounded the Scriptures to them and sought to convince them that Jesus is the Messiah (Acts 28:23). Through Paul, God was stretching out His arms of love to His disobedient people, yearning over them, and asking them to return. God’s favor to the Gentiles did not change His love for the Jews.

God wants to use us to share the Gospel with both Jews and Gentiles. God can use our feet and our arms just as He used Paul’s. Jesus Christ wept over Jerusalem and longed to gather His people in His arms! Instead, those arms were stretched out on a cross where He willingly died for Jews and Gentiles alike. God is long-suffering and patient “not willing that any should perish, but that all should come to repentance” (2 Peter 3:9).

Will God’s patience with Israel wear out? Is there any future for the nation? Yes, there is, as the next chapter will show.

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Sources:
The Preacher’s Outline & Sermon Bible – Romans , (Chattanooga: Leadership Ministries Worldwide, 1991), WORD
search CROSS e-book, Under: “D. The Tragic Mistake of Israel: Missing God’s Righteousness, 10:1-11”.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1 , (Colorado Springs, CO: Victor, 2001), WORD search CROSS e-book, 546-549.
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God’s Sovereignty – Romans 9

Posted on September 19, 2023 by dkoop

It is remarkable how Paul moved from the joy of Romans 8 into the sorrow and burden of Romans 9. . When he looked at Christ, he rejoiced; but when he looked at the lost people of Israel, he wept.

The end of chapter eight marks the conclusion of the first major section of Romans. Paul has discussed the doctrines of justification, sanctification, and glorification. But before Paul moves on to address practical concerns of local church life (in chapters 12-15), he feels compelled to speak about God’s plan for the Gentiles and the Jews, Paul’s very own people.

Had God abandoned the Jews? Paul had already resolutely answered no to such a conclusion in chapter 3. Yet if the Jews were God’s chosen people, why did most of them oppose the gospel? If the gospel really is the fulfillment of the Hebrew Scriptures, why don’t the Jews recognize it as such? And how does one make sense of God’s choice of Israel and his promise to bless the world through them when the Jews had rejected the gospel?

Paul completely understood the feelings of the Jews who refused to accept Jesus as their Messiah—he had once been so opposed to Christ that he had hunted down and imprisoned Christians. But then Paul was confronted by Christ and became a changed man. Though he was the “apostle to the Gentiles,” Paul was still so concerned for his people that he was willing to be “cursed” (9:3) to bring Jews to the Savior. Furthermore, Paul knew that the church at Rome had a unique opportunity to use the diverse personal backgrounds of its members to strengthen the cause of Christ. Paul tackled many of the issues in this letter for the sake and unity of both Jewish and Gentile Christians.

The key verse in chapter 9 is verse 16: “It does not, therefore, depend on man’s desire or effort, but on God’s mercy.” For Paul, every question sooner or later led the inquirer to accept or reject God’s sovereignty.

1. God’s Faithfulness (Rom. 9:1-13)

Israel was adopted by God as His own people (Ex. 4:22-23). He gave them His glory in the tabernacle and the temple (Ex. 40:34-38; 1 Kings 8:10-11). The glory Moses beheld on Mount Sinai came to dwell with Israel (Ex. 24:16-17). God gave Israel His covenants, the first to Abraham, and then additional covenants to Moses and to David. He also gave them His Law to govern their political, social, and religious life, and to guarantee His blessing if they obeyed. He gave them “the service of God,” referring to the ministry in the tabernacle and the temple. He gave them the promises and the patriarchs (“the fathers” in Ro. 9:5). The purpose of all of this blessing was that Jesus Christ, through Israel, might come into the world. (Note that Rom. 9:5 affirms that Jesus Christ is God.) All of these blessings were given freely to Israel and to no other nation.

But in spite of these blessings, Israel failed. When the Messiah appeared, Israel rejected Him and crucified Him. No one knew this better than Paul, because in his early days he had persecuted the church. Does Israel’s failure mean that God’s Word has failed? (The Greek word translated “taken none effect” pictures a ship going off its course.) The answer is, “No! God is faithful no matter what men may do with His Word.” Here Paul explains the basis for Israel’s election.

It was not of natural descent (vv. 6-10). As we saw in Romans 2:25-29, there is a difference between the natural seed of Abraham and the spiritual children of Abraham. Abraham actually had two sons, Ishmael (by Hagar) and Isaac (by Sarah). Since Ishmael was the firstborn, he should have been chosen, but it was Isaac that God chose. Isaac and Rebecca had twin sons, Esau and Jacob. As the firstborn, Esau should have been chosen, but it was Jacob that God chose. And Esau and Jacob had the same father and mother, unlike Ishmael and Isaac who had the same father but different mothers. God did not base His selection on the physical. Therefore, if the nation of Israel—Abraham’s physical descendants—has rejected God’s Word, this does not nullify God’s selective purposes at all.

It is not of human merit (vv. 11-13). God chose Jacob before the babies were born. The two boys had done neither good nor evil, so God’s choice was not based on their character or conduct. Romans 9:13 is a reference to Malachi 1:2-3 and refers to nations (Israel and Edom) and not individuals.  Since God’s selection of Israel does not depend on human merit, their disobedience cannot nullify the purposes of God. God is faithful even though His people are unfaithful.

2. God’s Righteousness (Rom. 9:14-18)

The fact that God chose one and not the other seems to indicate that He is unrighteous. “Is there unrighteousness with God?” Paul asked; and then he replied, “God forbid!” It is unthinkable that the holy God should ever commit an unrighteous act.  If God acted only on the basis of righteousness, nobody would ever be saved. Paul quoted Exodus 33:19 to show that God’s mercy and compassion are extended according to God’s will and not man’s will. All of us deserve condemnation—not mercy. The reference in Exodus 33 deals with Israel’s idolatry while Moses was on the mount receiving the Law. The whole nation deserved to be destroyed, yet God killed only 3,000 people—not because they were more wicked or less godly, but purely because of His grace and mercy.

Paul then quoted Exodus 9:16, using Pharaoh as an illustration. Moses was a Jew, Pharaoh was a Gentile; yet both were sinners. In fact, both were murderers! Both saw God’s wonders. Yet Moses was saved and Pharaoh was lost. God raised up Pharaoh that He might reveal His glory and power; and He had mercy on Moses that He might use him to deliver the people of Israel. Pharaoh was a ruler, and Moses was a slave; yet it was Moses who experienced the mercy and compassion of God—because God willed it that way. God is sovereign in His work and acts according to His own will and purposes. So it was not a matter of righteousness but of the sovereign will of God.

God is holy and must punish sin; but God is loving and desires to save sinners. If everybody is saved, it would deny His holiness; but if everybody is lost, it would deny His love.

God chose Israel and condemned Egypt, because this was His sovereign purpose. Nobody can condemn God for the way He extends His mercy, because God is righteous.

Before leaving this section, we need to discuss the “hardening” of Pharaoh (Rom. 9:18). This hardening process is referred to at least fifteen times in Exodus 7-14. Sometimes we are told that Pharaoh hardened his heart (Ex. 8:15, 19, 32), and other times that God hardened Pharaoh’s heart (Ex. 9:12; 10:1, 20, 27). By declaring His Word and revealing His power, God gave Pharaoh opportunity to repent; but instead, Pharaoh resisted God and hardened his heart. The fault lay not with God but Pharaoh. The same sunlight that melts the ice also hardens the clay. God was not unrighteous in His dealings with Pharaoh because He gave him many opportunities to repent and believe.

3. God’s Justice (Rom. 9:19-29)

But this fact of God’s sovereign will only seems to create a new problem. “If God is sovereign, then who can resist Him? And if one does resist Him, what right does He have to judge?” It is the age-old question of the justice of God as He works in human history.

We know that God by nature is perfectly just. “Shall not the Judge of all the earth do right?” (Gen. 18:25) It is unthinkable that God would will an unjust purpose or perform an unjust act. But at times it seems that He does just that. He had mercy on Moses but condemned Pharaoh. Is this just? He selected Israel and rejected the other nations. Is this just? Paul gives three answers to this charge.

Who are we to argue with God? (vv. 19-21) This is a logical argument. God is the Potter and we are the clay. God is wiser than we are and we are foolish to question His will or to resist it. (The reference here is to Isa. 45:9.) To be sure, the clay has no life and is passive in the potter’s hand. We have feelings, intellect, and willpower, and we can resist Him if we choose. (See Jer. 18 where this thought is developed.) But it is God who determines whether a man will be a Moses or a Pharaoh. Neither Moses, nor Pharaoh, nor anyone else, could choose his parents, his genetic structure, or his time and place of birth. We have to believe that these matters are in the hands of God.

However, this does not excuse us from responsibility. Pharaoh had great opportunities to learn about the true God and trust Him, and yet he chose to rebel. Paul did not develop this aspect of truth because his theme was divine sovereignty, not human responsibility. The one does not deny the other, even though our finite minds may not fully grasp them both.

God has His purposes (vv. 22-24). We must never think that God enjoyed watching a tyrant like Pharaoh. He endured it. God said to Moses, “I have surely seen the affliction of My people … and have heard their cry… for I know their sorrows” (Ex. 3:7). The fact that God was long-suffering indicates that He gave Pharaoh opportunities to be saved (see 2 Peter 3:9). The word “fitted” in Romans 9:22 does not suggest that God made Pharaoh a “vessel of wrath.” The verb is in what the Greek grammarians call the middle voice, making it a reflexive action verb. So, it should read: “fitted himself for destruction.” God prepares men for glory (Rom. 9:23), but sinners prepare themselves for judgment In Moses and Israel God revealed the riches of His mercy; in Pharaoh and Egypt He revealed His power and wrath. Since neither deserved any mercy, God cannot be charged with injustice.

Ultimately, of course, God’s purpose was to form His church from both Jews and Gentiles (Rom. 9:24). Believers today are, by God’s grace, “vessels of mercy” which He is preparing for glory, a truth that reminds us of Romans 8:29-30.

All of this was prophesied (vv. 25-29). First Paul quoted Hosea 2:23, a statement declaring that God would turn from the Jews and call the Gentiles. Then he cited Hosea 1:10 to prove that this new people being called would be God’s people and “children of the living God.” He then quoted Isaiah 10:22-23 to show that only a remnant of Israel would be saved, while the greater part of the nation would suffer judgment. Romans 9:28 probably refers to God’s work of judgment during the Tribulation, when the nation of Israel will be persecuted and judged, and only a small remnant left to enter into the kingdom when Jesus Christ returns to earth. But the application for today is clear: only a remnant of Jews is believing; and they, together with the Gentiles, are the “called of God” (Rom. 9:24). The final quotation from Isaiah 1:9 emphasized the grace of God in sparing the believing remnant Now, what does all of this prove? That God was not unjust in saving some and judging others, because He was only fulfilling the Old Testament prophecies given centuries ago. He would be unjust if He did not keep His own Word. But even more than that, these prophecies show that God’s election has made possible the salvation of the Gentiles. This is the grace of God. At the Exodus, God rejected the Gentiles and chose the Jews, so that, through the Jews, He might save the Gentiles. The nation of Israel rejected His will, but this did not defeat His purposes. A remnant of Jews does believe and God’s Word has been fulfilled.

So far, Paul had defended the character of God by showing His faithfulness, His righteousness, and His justice. Israel’s rejection had not canceled God’s will; it had only proved that He was true to His character and His purposes.

4. God’s Grace (Rom. 9:30-33)

Paul moved next from divine sovereignty to human responsibility. Note that Paul did not say “elect” and “non-elect,” but rather emphasized faith. Here is a paradox: the Jews sought for righteousness but did not find it, while the Gentiles, who were not searching for it, found it! The reason? Israel tried to be saved by works and not by faith. They rejected “grace righteousness” and tried to please God with “Law righteousness.” The Jews thought that the Gentiles had to come up to Israel’s level to be saved; when actually the Jews had to go down to the level of the Gentiles to be saved. “For there is no difference: for all have sinned and come short of the glory of God” (Rom. 3:22-23). Instead of permitting their religious privileges (Rom. 9:1-5) to lead them to Christ, they used these privileges as a substitute for Christ.

But see the grace of God: Israel’s rejection means the Gentiles’ salvation! Paul’s final quotation was from Isaiah 28:16. It referred to Christ, God’s Stone of salvation (see Ps. 118:22). God gave Christ to be a Foundation Stone, but Israel rejected Him and He became a stumbling stone. Instead of “rising” on this Stone, Israel fell (Rom. 11:11); but, as we shall see, their fall made possible the salvation of the Gentiles by the grace of God.

We need to decide what kind of righteousness we are seeking, whether we are depending on good works and character, or trusting Christ alone for salvation. God does not save people on the basis of birth or behavior. He saves them “by grace, through faith” (Eph. 2:8-9). It is not a question of whether or not we are among God’s elect. That is a mystery known only to God. He offers us His salvation by faith. The offer is made to “whosoever will” (Rev. 22:17). After we have trusted Christ, then we have the witness and evidence that we are among His elect (Eph. 1:4-14; 1 Thes. 1:1-10). But first we must trust Him and receive by faith His righteousness which alone can guarantee heaven.

No one will deny that there are many mysteries connected with divine sovereignty and human responsibility. Nowhere does God ask us to choose between these two truths, because they both come from God and are a part of God’s plan. They do not compete; they cooperate. The fact that we cannot fully understand how they work together does not deny the fact that they do.

But the main thrust of this chapter is clear: Israel’s rejection of Christ does not deny the faithfulness of God. Romans 9 does not negate Romans 8. God is still faithful, righteous, just, and gracious, and He can be depended on to accomplish His purposes and keep His promises.

Sources:
Bruce B. Barton, David R. Veerman, Neil Wilson, Life Application Bible Commentary – Romans , (Wheaton, IL: Tyndale, 1992), WORD search CROSS e-book, 175.
Warren W. Wiersbe, The Bible Exposition Commentary – New Testament, Volume 1 , (Colorado Springs, CO: Victor, 2001), WORD search CROSS e-book, 543.
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