What does Romans 9 have to do with Romans 8? It is easy to recognize a change in tone and substance. Even the focus appears much different as Paul brings up Israel and the Jewish people instead of just looking at Jews and Gentiles together. The change between chapters 1-8 and chapters 9-11 appears so drastic that some suggest that they are not even an original part of this epistle. Maybe it is a sermon, some have suggested, that Paul had earlier preached and he uncharacteristically plugged it into this part of Romans. Others consider these chapters as more parenthetical rather than substance of Paul’s great argument concerning the gospel of righteousness found in the first eight chapters. Yet the reality is that Romans 9 answers questions raised by Romans 8.
Remember the soaring language that the Apostle used toward the end of Romans 8. “What shall we say to these things? If God is for us, who is against us? …Who will separate us from the love of Christ? …For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.”
Wonderful words, we all agree. But someone raises a few questions. Did not just the reverse happen with Israel? Were there not issues that separated Israel from God? Did they not fall into idolatry, and later, were they not captured and exiled? Did they not lose their once glorious status by domination under the Romans? To top it off, did they not reject the Messiah who came among them in the flesh?
If God and Israel could be separated, then how can we be sure that nothing can separate us from the love of God in Christ Jesus? That’s the question raised which Paul answers—not in brief fashion but by taking a look at all the issues it brings to the surface. In the process, he juggles the tensions with which we deal in daily life. How does a sinner, any sinner come to believe? And, why do those who have sat under the faithful ministry of the gospel for years still reject Christ? Yet another tension: if God elects those whom He chooses then why do we bother with evangelism and missions? Still another tension: if God elects then is it fair for Him to judge those whom He does not elect?
Great privilege, honor, and status do not equal righteousness before God. We cannot rely upon our religious heritage for standing with God. Nor should we presume upon God’s mercy by forfeiting opportunities to respond to the gospel. Yet we can slip into the same numbing rhythm in life—trusting in our outward religious trappings and our spiritual heritage as sufficient for standing with God. Yet until one confesses with the mouth that Jesus is Lord and believes in his heart that God raised Him from the dead, he remains under divine wrath (10:9). Are your many religious privileges enough for eternity?
After clarifying the assurance of salvation for all that is in Christ, Paul immediately turns to those without Christ; particularly, he turns to his “kinsman according to the flesh.” Why does he do this? Gentile believers comprised the majority in the Roman church though a significant number of Jews were likely numbered among them. While Paul takes sweeping aim at the sinfulness of the Gentile world, he dropped “bunker buster bombs” on the world of Judaism to dismantle their reliance upon heritage instead of the righteousness of Christ for their standing with God. “But do you suppose this, O man, when you pass judgment on those who practice such things [as listed in 1:18-32] and do the same yourself, that you will escape the judgment of God?” (2:3) While the Jews pointed their religious fingers at the horrible sins of Gentiles, Paul told them that they were no better off; in fact, they were in an even more dangerous position because they knew better yet persisted in their sins. Paul had reminded them, “for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.” Then, as though pouring salt in the wound, he proposed that Gentiles who do not have the Law yet instinctively do the things of the Law, would find approval with God ahead of the Jews who were the recipients of the Law (2:14-16).
To further widen the divide, Paul seizes upon the self-righteousness found among many of his Jewish contemporaries. They bore the name “Jew,” relied on the Law, boasted in God, rattled off details of God’s will, knew how to make appropriate decisions, and yet his assessment of the reality in their hearts stung deeply. “You who boast in the Law, through your breaking the Law, you dishonor God” (2:23). As though that were not enough, Paul upbraids their dependence upon circumcision, explaining “But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God” (2:29).
“So Paul,” one of his Jewish audience seem to retort, “ it is obvious that you have no regard for your own kinsmen! You only want to drive us deeper into despair!”
Quite the contrary! Even though he is the “Apostle to the Gentiles,” he holds his Jewish kinsmen deeply in his heart.
Though he did upbraid the Jewish people for their self-righteousness and their attempt to establish a righteousness of their own through observance of the Law, he had equally upbraided the sinfulness, idolatry, and folly of Gentiles. What some thought as an attack was not that at all. He spoke the truth in order to expose the root issues of the heart so that they might see their desperate need for the righteousness of Jesus Christ.
Unfortunately, the Jewish audience appeared suspicious of him! So he goes to great lengths to convince them of what he was saying: “I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit.” ‘I am speaking as one in union with Jesus Christ. He calls my words into account. I affirm that I am not lying because the words I write to you I do in the face of Jesus Christ. Even my own conscience affirms the veracity of my words as the Holy Spirit confirms their genuineness.’ That’s quite a build up! But Paul thought it necessary due to the suspicious nature of his hearers.
So what was it that he wanted them to believe? “That I have great sorrow and unceasing grief in my heart.” The sentence stops but the next shows us that it is for “my kinsman in the flesh.” Paul carried a weight for the souls of his Jewish kinsmen. He lived with this burden to see them come to know the joy and liberty of life in Christ. His burden implies that he understood the lostness of his people in spite of all the privileges they cherished as the people of God. He knew the plight of a soul without sufficient righteousness to stand before a holy God. He felt the pain—“great sorrow and unceasing grief,” words describing an inward smarting, the sense of anguish that will not let up—over the spiritual darkness of a people who thought they were already in the clear with God.
What do we learn from Paul at this point? Do we have enough love for others, enough concern that we actually agonize over their unbelief? Do we know enough about divine judgment and enough about the darkness of the heart that we feel anguish for the lost condition of family and friends?
The next verse shows how the Apostle looks back to a point when he began to feel such pain in his own soul over the lost condition of his kinsmen that he proposed a wish. It is a wish but not a possibility for two reasons but nevertheless a genuine wish. “For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh.” It could not happen because (1) nothing “will be able to separate us from the love of God, which is in Christ Jesus our Lord” (8:39). And (2) it would not work, if it were possible, because Paul—who called himself “the chief of sinners”—lacked sufficient righteousness for his own need before God, much less that of others. Yet even with the impossibility of it happening, it did not hinder him from feeling such angst over the spiritual condition of his kinsmen that, if possible, he would be willing to face the eternal wrath of God on their behalf.
The language is that of substitution: “for the sake of my brethren.” It’s the same language we’ve seen over and over concerning Jesus Christ dying “on our behalf” or in our place. Is it not right for one that has come to know the wonder of the substitutionary death of Christ to desire to offer such sacrifice for others?
We see something of this in the work of missions. Two early Moravian Brethren missionaries literally sold themselves into slavery so that they might reach the slaves in the Caribbean Islands. It is evident in William Carey who left his homeland for India and never returned, planting himself in the midst of deprivation to rescue sinners by the gospel. We witness it today as scores of missionaries live in regions hostile to the gospel because of their burden to see the same people enter into the glory of worshiping Christ. Our mission team sang recently with some of those very missionaries these words,
Ends of the earth see the salvation of your God,
Jesus is Lord, is Lord.
Before the nations He has bared His holy arm:
Your God reigns, your God reigns!
We were gripped by the reality that these men and women meant those words from the depths of their hearts—showing it with the actions of their lives.
Perhaps you are not where Paul was as he wrote this epistle. Yet should we not move in that direction through our prayers and contemplations of Christ, the gospel, and unbelieving people? How shall we cultivate a more intense burden for the lost? Meditate much on the high price of the gospel in light of your own soul’s need. Think upon the justice of God that required such a price as the blood of His own Son. Contemplate the mercy of God shown to you. Pray for specific people that you know need the Lord. Pray for the nations, zeroing in on particular people groups, such as the Kurds. Ask the Lord to burden you for them, to help you visualize their desperate need. Investigate how the gospel is working among those people. Take opportunity with local people to share the good news of the gospel. Listen to their response. Let their words ring in your heart. If possible, work toward visiting another people group with a view to share Christ with them.
One common method used by biblical writers (OT & NT) to enhance understanding and memory is a literary device known as parallelism. Rather than putting in sequence synonymous or related words or phrases, the writer will alternate words. It consists of a pattern like ABAB or ABCABC or any number of other combinations. So, why this quick lesson in literary devices? It is because Paul uses a parallel structure in these verses to identify three pairs of related terms, in this case using 3 different endings to identify each word:
A—Adoption as sons (huiothesia)—A1—Giving of the Law (nomothesia)
B—Glory (doxa)—B1—Temple service (latreia)
C—Covenants (diathekai)—C1—Promises (epaggeliai)
Paul does not speak of these privileges in the past tense but instead uses the present tense: “to whom belongs…” He does this to help us understand that in spite of the decline in Israel in terms of national status there was a continuation of the “gifts and callings of God,” which he later says “are irrevocable” (11:29). The parallel structure has bookends declaring the name and heritage of Israel: “Israelites…fathers.”
Paul uses “Israelites” rather than Jews in this case since that would be the more common name they would have used to refer to themselves, while Gentiles would have called them Jews. It pointed back to the name given to Jacob by which his descendants would forever be named. “Whose are the fathers” goes back to the patriarchs, especially Abraham, Isaac, and Jacob as recipients of the grace of God. He chose them for His own. They did not seek Him. So He chose Abraham instead of Nahor; He chose Isaac instead of Ishmael; He chose Jacob instead of Esau. In other words, they were people whom God pursued for His own purposes and glory. Think of the privilege! Their forefathers, though pagans and idolaters, God pursued for Himself!
Then he points to their identity found in “the adoption of sons” and “the giving of the Law.” Having no identity among the nations, God plucked Israel out and adopted them as His children. He entrusted to them His Law by which He revealed His own character and His holy demands upon them. Israel alone, among all the nations, carried in the Ark of the Covenant the tablets of stone written by the finger of God. What privilege belonged to them!
Israel had a distinct worship found in “the glory…and the temple service.” Glory points to God’s Shekinah revealed among them as the cloud by day and pillar of fire by night, as the majesty that filled the tabernacle and temple at their dedication, and as the radiance that crowned Moses’ face as he left God’s presence. His glory was shown in the fire that consumed Elijah’s sacrifice before the prophets of Baal. It was this same glory that Isaiah saw in his heavenly vision of the throne after King Uzziah died. While the translation has “temple service,” that may convey less than what Paul intended. It’s really the totality of worship in the temple that is intended. Though the nations about them worshiped gods of stone, wood, and metal, Israel worshiped the God of glory who revealed Himself among them, and who even dwelled in their midst. What privilege to know this God and worship Him!
God did not deal with other peoples as He did Israel, giving them a divine expectancy through “the covenants…and the promises.” The plural use of covenant probably includes Abrahamic, Mosaic, Davidic, and even New Covenant. A covenant was a binding agreement between two parties with responsibilities for both and consequences for breaking the agreement. Promises involved the many commitments on God’s part to act, provide, bless, and even judge the people known as Israel. God bound Himself to defend and cherish these people in spite of their weaknesses and inability to do anything for Him. What privilege to be pursued by God so that He might bless!
While we may not list the same things that Paul does, we certainly must pause to remember the privileges that are ours. We have received the promises of the gospel. The Son of God dwelled among us in former days and laid down His life for us at the cross so that we might be adopted into God’s family. He has given us His Word, preserving it through centuries so that we might read it as His love letter to us. He has provided instruction for us to worship Him. He has given us a place to worship and a people with whom we might lift our voices in praise to His great name. He has given us eyes to read the Word, ears to hear it proclaimed, voices to respond in adoration, and hands and feet to be offered in service to Him. We are recipients of the New Covenant ratified by the blood of Jesus Christ and the exceedingly great and precious promises whereby we are made partakers of the divine nature (2 Pet. 1:4). Do we have any less privilege than Israel? Dare we presume upon the gift of the gospel, the opportunity to regularly hear the Word of God expounded, the chance to serve together and worship together, and the adoption as sons and daughters of the living God? I thought of this so often as I traveled two weeks back in a part of the world where residents do not have these same privileges, where they have no gospel preaching points or Bibles to read or brethren to join in worship and service. Consider your privileges!
Yet, I would miss the point if I did not remind us, privileges cannot save. Israel had all of these wonderful privileges that the nations around them lacked. In spite of this, they rejected the Messiah given to them and continued on in their smug self-righteousness, discounting the sufficiency of Jesus Christ as Mediator and sovereignty as King. They enjoyed the privileges as an end in themselves but failed to see that the privileges pointed to relationship with God through Christ. They were means to an end—not the end. The privileges were gifts from God, evidences of mercy shown to undeserving sinners so that they might flee to the refuge of the crucified and risen Savior.
The parallel is too obvious with our own setting. Americans presume upon the gospel and eternal life through Christ. Centuries ago the gospel came to ancient Asia Minor, modern Turkey. The “Seven Churches” of Revelation dotted the landscape along with many others started by Paul and other Christian workers. The gospel had come to them! What privilege they enjoyed! The next few centuries saw great churches built; some that still defy the imagination by their grandeur. But that land of the Seven Churches no longer enjoys gospel privileges. Bondage touches them at every point. They presumed upon the gospel by rituals, by substituting form for substance, by embracing the world instead of the high calling of holy living, and by calling Christian those lacking regenerate lives. They lost the gospel in spite of the privileges and the many churches. It happened one person here, another there, until the land no longer shined with gospel light.
Perhaps some among us presume that the gospel will always be around for us to pick up and own when it pleases us or better suits our lifestyle or seems more convenient. You do have great privileges right now but privileges cannot save. Only Christ can save as we repent of our sins and trust in Him as our righteousness before God.
Paul ends by pointing to the greatest privilege given to Israel—the Messiah. “And from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen.” What does He tell us about Jesus in this brief sentence?
Jesus Christ or Jesus the Messiah has a human heritage. “According to the flesh,” that is, by natural descent through human lineage, Jesus was an Israelite. He sprang from the tribe of Judah, a direct descendant of King David. His humanity identified Him with those He came to save and to shepherd. As we share in flesh and blood, so does the Messiah. As only flesh and blood can face death, so the Messiah became one of us so that He might satisfy God’s demands for justice on behalf of those He would redeem.
The Apostle reminds his kinsmen that the same blood that flowed through their veins flowed through the veins of the Messiah. His blood poured out in a substitutionary death as the Lamb of God given to bear our transgressions and remove the curse from us. As Israelites had responsibility to obey the Law, the Messiah did it without compromise or failure. What Paul and his kinsmen could not do, Jesus did so that His righteousness might become our righteousness before God.
Any Israelite would have known that the anticipated Messiah would serve as King. Yet they failed to believe Him as He walked among them. They rejected His Lordship over their lives. So Paul reminds us of Him “who is over all” whom we call Jesus Christ. Those four words, “who is over all,” call us to acknowledge Jesus as Lord and King, to submit to Him, and to follow Him as our Master. Have you bowed to Him as Lord?
Though many scholars debate the interpretation, the language leaves no doubt what Paul intended in the phrase, “God blessed forever.” “The climactic nature of the series comes to a stunning conclusion,” writes Tom Schreiner, “for though Christ descended from Israel in terms of his ethnic identity, he transcends that identity since he also shares the divine nature” [ECNT: Romans, 487-488]. They had not rejected just a man but God who is blessed forever! And so we glory in the deity of Jesus Christ. For indeed, in His humanity He identified with us even unto death but in His deity the value of His sacrifice at the cross covers every sin that separates us from God and satisfies every demand for justice.
Privilege does not equate to righteousness for that is found in Christ alone.
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