Romans 9:1-18

Sometimes Romans chapters 9-11 are treated as if they were an interruption to the book of Romans. From these chapters we glean things like the idea that man is a vess= el for God (Rom. 9:21), how a person gets saved (Rom. 10:9), and the thought of being grafted into the olive tree (Rom. 11:17). However, this section takes on a d= eeper, more mysterious dimension when we look at it according to its fuller contex= t.

= = Following the presentation of GodR= 17;s great salvation, ending in chapter 8, Paul is reminded of his strong burden= for Israel to be saved (9:1-3).

= = Where is their place in this great salvation? Why do they not oc= cupy a greater place in it? This Old Testament people of God had been favored above all other peoples (9:4-5). If the journey to truth were a mar= athon, God had placed them right next to Christ, at the finish line (c.f. 10:4). They only needed to step across. The Gentiles, on the other hand we= re twenty-six miles back at the starting line. Yet, as a nation, they steadfas= tly rejected the gospel, and were by-passed by the Gentiles.<= /p>

This was not due to some failure on God’s part to honor his promises to them (9:6), but what God calls Israel, is not of the flesh (9:6= -8), but of the promise (9:8-9).

= = Promise is a principle, which, in this chapter, is somewhat synonymous with the word “selection” (9:11). Salvation, according = to this chapter, has nothing to do with inclusion in a race of people, a group, an effo= rt, or a personality. According t= o this chapter, God has disposed of human efforts. His salvation lies upon a foundati= on of divine selection.

= = Selection has nothing to do with God being right or wrong. It is God’s right, as owner and originator of all matter and consciousness = to either have mercy or to harden (9:14-18).