Contrary to many Dispensational and
Arminian viewpoints, Romans 9-11 is not parenthetical to Paul argument in this
Letter to the Romans. Paul has been
arguing justification by faith in Jesus Christ.
If we are saved by the promise of free and gracious justification, it is
a logical consideration: what of the Jews?
The Jewish believers in Rome needed to understand where their confidence
would lie.
The implications of this study of Romans 9
is profoundly opposed to the majority of evangelical media, books, prophecy
conferences and congregations. My
experience is that an avoidance of this chapter and a faulty interpretation of
this passage has led to faulty views of predestination, the promises of God to
Israel, and Palestinian land claims.
Current views of election vigorously fight to keep man in control of his
or her destiny. Although there is truth
to the moral responsibility of men and women; and although it is true that God
at no times violates a person's will, rendering him or her a robot; it is
profoundly true that the primary basis of every person's redemption in Christ
is the sovereign electing mercies of God.
Election in itself saves no one; but no one will be saved apart from merciful
and effectual choice of God.
“What shall we say then? Is there
injustice on God’s part? By no means! For he says to Moses, “I will have mercy
on whom I have mercy, and I will have compassion on whom I have compassion.” So
then it depends not on human will or exertion, but on God, who has mercy.”
(Romans 9:14–16, ESV)
A second implication to a proper
understanding of Romans 9 has to do with the promises of God to Israel. The eternal promises given to Israel can only
be claimed by those who are the elect within the ethnic nation. “This means that it is not the children of
the flesh who are the children of God, but the children of the promise are
counted as offspring.” (Romans 9:8, ESV).
"Even though many Jews have failed to
believe, God’s promise to them has not failed, for there was never a promise
that every Jewish person would be saved. It was never the case that all the
physical children of Abraham were truly part of the people of God, for Gen.
21:12 teaches that the line of promise is traced through Isaac, not Ishmael."[1]
So when we read passages like Isaiah 43. “But
now thus says the Lord, he who
created you, O Jacob, he who formed you, O Israel: “Fear not, for I have
redeemed you; I have called you by name, you are mine.” (Isaiah 43:1,
ESV). The only interpretation of
promises like this (and there are myriads of them) is to apply this to
believing, faithful Israel, i.e., the true Israel of God.
The third implications flows from the
second. John Piper states it well:
"The
promises made to Abraham, including the promise of the Land, will be inherited
as an everlasting gift only by true, spiritual Israel, not disobedient,
unbelieving Israel . . . Being born Jewish does not make one an heir of the promise—neither the
promise of the Land nor any other promise."[2]
This is not a new revelation. The
prophets, according to Romans 9, saw clearly that not all Israel would be
saved. Only those faithful to their God
can claim the promises of God. ". . . Only a remnant of them will be saved."[3]
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