Why Romans 9?
Romans chapter 9 is possibly the single passage in all of Scripture that has been historically associated with the school of theology called Calvinism. As such, debates over how to properly interpret the passage can be very contentious and often go unresolved. However, the association between Romans chapter 9 and Reformed Theology is not without justification. Romans 9 is, on its face, the clearest articulation of God’s sovereignty in the plan of redemption—both for nations and individuals. And careful interpretation of the passage, we believe, brings to light the undoubtable reality of God’s complete and incontrovertible sovereignty over His free gift of grace in Christ Jesus.
A Brief Note Before We Begin:
As previously mentioned, interpretive discussions over Romans chapter 9 are prone to become quite tense and emotional. These tensions can be exacerbated by both sides of the issue, which is obviously unhelpful. However, serious Bible study requires that we submit our emotions and opinions to the text, and as such, we ask that you do not evaluate our interpretation of the text on the basis of how it feels, but on how accurate it is. Our one and only goal is to discover and defend the meaning of the text; we will not be arguing for Calvinism per se, but will be arguing for the teaching of the Apostle Paul, which we feel has been largely abandoned by many today.
Our work today is built upon one single presupposition: that Romans 9 really is understandable. We hold strongly to the perspicuity of Scripture—that Scripture is, at its core, understandable and clear. While we recognize, of course, that certain passages of Scripture are confusing in particular details (the Nephilim of Genesis 6 or the various images of Daniel and Revelation), we believe that the main messages of Scripture are inspired by the Holy Spirit with the purpose of being clearly understood. Furthermore, we understand that Romans 9—which is not a narrative or apocalyptic prophecy but apostolic exposition—really did mean something when the Apostle Paul wrote it. That is, when the Apostle Paul put his pen to the page and wrote this section of Holy Scripture, not only did the Holy Spirit intend to clearly communicate divine truth, but the Apostle himself understood the meaning of what he was writing.
The question then, as we are sure you already understand, is not “does Romans 9 have a particular meaning” but “what does Romans 9 mean?” We are convinced, both by the doctrine of the inspiration of Scripture, but also by the evident nature of Paul’s teaching style, that there is only one meaning to the text of Romans 9. We are not here to wonder what interpretation of the text we prefer, but what interpretation of the text is true. In our pursuit of this truth, we have outlined certain hermeneutical principles that we believe are absolutely necessary—the chief of which is consistency. The hermeneutical methodology used to exegete this passage will be one and the same with the methodology we use to exegete passages of Scripture that teach monotheism, the nature and offices of Christ, justification by faith, and ecclesiology.
And now, one final note before we turn to the text. One’s interpretation of this passage is not an issue of salvation. We will not call into question anyone’s state before God based on which side of this issue they choose to fall. And, as a personal matter, we believe that the unity shared between Christians of differing perspectives is a glorious evidence of the bond created by the Holy Spirit. However, this cannot be an ‘agree to disagree’ issue. That is, this is not an issue to be taken lightly. The book of Romans is a rare instance in the New Testament where an Apostle dedicates whole chapters to various theological realities; Romans 9 is an in-depth exposition of both Old Testament texts and Apostolic doctrine. If Paul believed the subject to be worth his extensive effort, then we cannot merely dismiss the issue by saying “it’s confusing” or “let’s just agree to disagree.” If we are to truly be people of the word, then we ought to find joy in plumbing the whole word, and when an Apostle of the Lord Jesus dedicates immense time to a particular subject, it seems only right to give it considerable thought.
Background to the Passage
The book of Romans was, of course, written by the Apostle Paul to the church in Rome. It is evident that Paul put much work into his composition of Romans. Not only is it the longest of Paul’s letters by far, but it is the most cohesive from front-to-back. Of all the New Testament books, Romans most closely resembles a modern-day theology textbook. It opens with a sweeping introduction, which exalts Christ as the promised Messiah and risen Lord [1:2 - 4], gives encouragement to its readers [1:8 - 15], and then gets right down to business.
The first topic Paul addresses is the hopeless state of mankind as the rebellious, truth-suppressing object of God’s wrath [1:18 - 32]. He then moves to a more particular demonstration that both Jews and Gentiles are condemned in the sight of God—Gentiles by their consciences and Jews by the Law [2:1 - 3:20]. Finally, after leaving every man “without excuse” before God for his wickedness, Paul brings the Good News of Jesus Christ:
“But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets, even the righteousness of God through faith in Jesus Christ for all those who believe; for there is no distinction; for all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood through faith, for a demonstration of His righteousness, because in the forbearance of God He passed over the sins previously committed; for the demonstration of His righteousness at the present time, so that He would be just and the justifier of the one who has faith in Jesus.” [Romans 3:21 - 27]
This begins Paul’s in-depth explanation of The Gospel. He begins, as just seen, by contrasting the righteousness of The Gospel with the righteousness that comes from the Law. He then demonstrates that the righteousness of The Gospel of Jesus comes by faith and not by works, proving the consistency of the message with the Old Testament [chapter 4]. Then, after proving the nature of justification as being by faith he declares,
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, through whom also we have obtained our introduction by faith into this grace in which we stand; and we boast in hope of the glory of God” [Romans 5:1 - 2].
Next, he explains the tension of the Christian life [chapters 6 & 7], and finally concludes with the triumphant “Therefore there is now no condemnation for those who are in Christ Jesus” [Romans 8:1].
This brings us to the immediate context of Romans chapter 9. Paul has just spent the last eight chapters explaining The Gospel in all its glory, and his final words are striking. He finishes his explanation of the Good News by encouraging the believer with his assurance of eternal life:
“And we know that for those who love God all things work together for good, for those who are called according to His purpose. Because those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers; and those whom He predestined, He also called; and those whom He called, He also justified; and those whom He justified, He also glorified.” [Romans 8:28 - 30]
As we begin to turn our attention, finally, to Romans chapter 9, we believe that we must start with this passage, fondly referred to as The Golden Chain of Redemption. Simply a few observations: First, note the group identified in verse 28: “those who love God” and “those who are called according to His purpose” are identical—they’re the same group [cf. 1:6, 9:11, 24, 11:29] It is for this group that “all things work together for good.”
Second, note the actions that are described in verse 29 - 30, and especially note who is performing them. The terms “foreknew,” “predestined,” “called,” “justified,” and “glorified” are all very obviously tied to the process of redemption. We can be sure of this because “justified” has been used throughout the epistle to the Romans to describe the moment in time when a believer is made righteous by faith and forgiven of his sin [cf. 3:24, 28, 5:1, 9]. Likewise, “glorified” refers to the end of the redemptive process when a believer passes from this life into the glory of heaven and eternal life. So the previous terms (“foreknew,” “predestined,” and “called”) likewise speak to an aspect of redemption.
We can easily work backwards: “called” refers to the temporal work of God that brings someone to faith in Christ; “predestined” refers to the decretal work of God whereby He appoints particular individuals to eternal life; “foreknew” is harder to strictly define, but we maintain that it refers to God’s active creation of individuals whom He will predestine to eternal life. A discussion of whether God’s foreknowledge of these individuals is “simple” or “decretal” will be had after we address 9:20 - 23. For now, you’ll note that these are God’s actions. God is the one who foreknows, predestines, calls, justifies, and glorifies. Additionally, you’ll note that just as “those who love God” and “those who are called according to His purpose” are the same group, so too are those who are foreknown, predestined, called, justified, and glorified of the same group. All whom God foreknows He predestines; all whom God predestines He calls… and down the line. This also means that all whom God foreknows He both justifies and glorifies—we can therefore deduce that, because not every individual will be justified and glorified, that God only foreknows, predestines, and calls some.
Turning to the Text
As we now (finally) turn to the passage in question, we would first ask you to go on and read the chapter all the way through. We believe that the teachings of the passage are clear enough to be understood without explanation, and in conviction of that belief (and in conviction that the Holy Spirit is a better teacher than we are), we encourage you to read the passage first before continuing on. This will also make following along tremendously easier.
So now that we can begin, we believe that the passage can only truly be understood if we grasp two points of what Paul has already addressed:
- His insistence that Jesus is the Messiah, the continuation and fulfillment of Old Testament promises.
- His belief that redemption is the work of God, from beginning to end, effectively brought to reality in the “elect,” as briefly noted in 8:28 - 39.
These points create the foundation for understanding Romans chapter 9. What we are going to find is that Romans 9 begins with Paul answering an implied objection—an objection built upon point one mentioned above—and his answer is going to depend and expand upon the teaching highlighted in point two mentioned above. Here’s the objection: “If Jesus is really the promised Messiah, and The Gospel really is the fulfillment of God’s Old Testament promises, then why have so many Jews rejected the message?” With that objection in mind, see how Paul’s opening words in Romans 9:1 - 5 suddenly make perfect sense:
“I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brothers, my kinsmen according to the flesh, who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is God over all, blessed forever. Amen.”
So Paul is answering the question, “Why haven’t the Jewish people believed in Jesus?” It’s a pressing question: shouldn't we expect, if in fact Jesus is the fulfillment of the promises to Israel, that the Israelites would follow Him? And Paul understands the weight of the issue. He responds first with empathy for the question and an expression of personal grief, stating that he has “great sorrow” and wishes that he himself were “accursed” for the sake of his kinsmen (though the language “could wish” indicates that this is an impossible reality). Furthermore, he affirms the validity of the question, highlighting the various promises that God made leading up to the coming of Christ [9:4 - 5].
But, he is quick to answer the ensuing tension: “But it is not as though the word of God has failed” [9:6]. He says, in effect, “Yes, Jesus is the fulfillment of the Old Testament promises. Yes, the Jewish people ought to have received Jesus. Yes, God promised salvation to Israel through The Gospel. But, Israel’s unbelief does not contradict the infallible promises of God.” Why? Because,
“They are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s seed, but: ‘through Isaac your seed will be named.’ That is, the children of the flesh are not the children of God, but the children of the promise are considered as seed” [9:6b - 8].
For the rest of the chapter, Paul will be expanding on this idea of “promise.” The Gospel is the fulfillment of God’s promises to Adam, Abraham, Moses, and David. But God, as the promise-giver, is also the one who defines the nature of the promise; in the case of The Gospel, the promise is by faith—which is why those Israelites who did not receive Christ by faith will not receive the promises which God made through Him.
God Defines The Promise by Faith
That the promises of The Gospel are received by faith is clear in the book of Romans. From the very beginning of his Gospel exposition, Paul says that it is “the righteousness of God through faith in Jesus Christ for all those who believe” [3:22]; He says that it is through faith that we have “peace with God” [5:1]; He labors extensively to prove that even Abraham, the father of the promises, received the promise by faith and was thus counted righteous [chapter 4].
But the necessity of faith to receive the promises of The Gospel is not in addition to other requirements—on the contrary, the message of faith is to the exclusion of all other requirements. Paul definitively shows that the promise is through faith and not through works of the Law [cf. 3:28, 4:4 - 5, 8:3 - 4]. Likewise, here in Romans 9, Paul explains that the promises of The Gospel come only by faith, and not by physical descent. Consider again what he says in verse 6 - 8:
“They are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s seed, but: ‘through Isaac your seed will be named.’ That is, the children of the flesh are not the children of God, but the children of the promise are considered as seed.”
Answering the objection we’ve noted, Paul says (in effect), “Yes, the promises of God were made to Israel—but how do we define Israel? Is Israel merely the physical descendants of Abraham? Or is true Israel composed of those who are partakers not only in Abraham’s lineage but Abraham’s faith?” Certainly Paul holds that those who are true Israel are not merely those who can trace their genealogy back to Jacob, but are those who follow Abraham’s example of faith [4:16]. And, as Paul concludes Romans 9, he again emphasizes the central place that faith has in the promise of The Gospel:
“What shall we say then? That Gentiles, who did not pursue righteousness, laid hold of righteousness, even the righteousness which is by faith; but Israel, pursuing a law of righteousness, did not attain that law. Why? Because they did not pursue it by faith, but as though it were by works. They stumbled over the stumbling stone, just as it is written, ‘Behold, I am laying in Zion a stone of stumbling and a rock of offense, and the one who believes upon Him will not be put to shame.’” [9:30 - 33]
This is Paul’s first point in answering the objection above. The Jews as a whole have not been rejected by God, nor have the promises of God failed, but the Jews have been (for a time, see chapter 11) cut off from the promises because they did not receive them by faith. That answer, however, is only part of the story. What comes next is where we will spend most of our attention (as it is the subject that dominates the majority of the passage), and is where the Apostle Paul will strongly challenge our understanding of God, man, and The Gospel.
God Decides Who Carries the Promise
As we now turn to the heart of the issue, we would like to encourage you: if you haven’t already, go read Romans 9 all the way through. It is our belief that the text speaks so clearly in what it intends to communicate that, quite frankly, there’s not much more we can do to explain the Apostle’s words.
Let’s start again with the objection that frames the passage: “If Jesus is really the promised Messiah, and The Gospel really is the fulfillment of God’s Old Testament promises, then why have so many Jews rejected the message?” We’ve explored how the discussion of faith is necessary to answer that question, but the Apostle’s full answer is much deeper. And now, starting with verse 6, let’s walk through Paul’s full response.
“They are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s seed, but: ‘through Isaac your seed will be named.’ That is, the children of the flesh are not the children of God, but the children of the promise are considered as seed” [9:6b - 8].
We’ve already noted how this passage relates to the definition of who gets to share in Gospel blessings—those who are of the promise: faith. But now, see where the Apostle takes this further:
“For this is the word of promise: ‘At this time I will come, and Sarah shall have a son.’ And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that the purpose of God according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older shall serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’” [9:9 - 13]
Here Paul parallels two stories from the Old Testament: the birth of Isaac and the birth of Jacob/Esau. The reasoning should be immediately clear: Paul is tracing the line through which the promises of God came. The nation of Israel, as alluded to in verse 7, was actually not the only nation that could lay claim to Abraham as their forefather. In fact, Abraham had many more children than just Isaac. Most noteworthy is Ishmael, Abraham’s first son.
The story of Ishmael is quite sad, really. Ishmael was Abraham’s first son, conceived when Sarah (Abraham’s barren wife) gave him Hagar (her slave) to have children with. After Ishmael’s birth, Sarah became jealous and kicked Hagar/Ishmael out of the house, leaving them in the desert to die. Amazingly, God came to the rescue of Hagar and her son, and promised to make a great nation out of Ishmael and his descendants [Genesis 21:18]. However, Ishmael was not to be the one through whom the promises would be delivered, for “through Isaac your seed shall be named” [Genesis 21:12; Romans 9:7]. This will be very important shortly.
The story of Jacob and Esau, likewise, is very interesting. Jacob and Esau were twins, born to Isaac, who was the promised son of Abraham. Esau was the oldest, born first, and Jacob was the youngest, born second. However, it is Jacob who will go on to be renamed “Israel,” and through whom the promise will continue.
Why is this important? Well, because in both instances we see that God had already decided who would carry on the promises. More than that, God decided to upend the conventional systems of inheritance. In the case of Isaac and Ishmael, God rejected the firstborn Ishmael and chose to continue the promises through the chosen child, Isaac; in the case of Jacob and Esau, God rejected the older twin Esau and chose to continue the promises through Jacob. Now, note how Paul uses these examples (which are instrumental to the existence of Israel as a whole) to further develop his answer to the question:
“For this is the word of promise: ‘At this time I will come, and Sarah shall have a son.’ And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that the purpose of God according to His choice would stand, not because of works but because of Him who calls, it was said to her, ‘The older shall serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated.’ [9:9 - 13]
Paul says that it was entirely God’s choice that Isaac and Jacob would carry the promises instead of Ishmael or Esau. Note especially the underlined statement: God made this choice before the individuals had been born—He did not choose Isaac or Jacob because of anything in them, or because of good works, or even on the basis of foreseen faith (more on that later), but so that His purpose would stand. It was entirely up to God that the promises were carried from Abraham to Isaac to Jacob. God was exercising full sovereignty over the lineage of the promise, even to the extent of excluding Ishmael and Esau. Such sets up Paul’s rhetorical question,
“What shall we say then? Is there any unrighteousness with God?” [9:14]
Consider what the question Paul asks indicates about what he has said prior. If Paul’s teaching in verses 9 - 13 leads to questioning the righteousness of God, then it must follow that verses 9 - 13 indicate God’s full control and participation in the events that transpired. So then, is God unrighteous for having chosen Isaac and Jacob over Ishmael of Esau? I’ll let the Apostle answer for himself:
“What shall we say then? Is there any unrighteousness with God? May it never be! 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 does not depend on the one who wills or the one who runs, but on God who has mercy.” [9:14 - 16]
How we respond to these verses will determine how we receive the rest of Paul’s teachings in this passage. Paul says (or really, God says), in no uncertain terms, that God is free to have mercy on whomever He pleases. That is, God is free to save whomever He wills. Applying this to the example of Isaac/Ishmael and Jacob/Esau, we see that God was free to choose whomever He wished, and He would be in the right. Why? Because “it does not depend on the one who wills or the one who runs, but on God who has mercy.” Isaac and Jacob were privileged to carry on the promises of God for no other reason than that God had chosen them to do so. He had given them mercy, and they were the unworthy, passive recipients thereof. Ishmael and Esau, however, did not receive that mercy. God did not choose them to carry on the promises. Instead, he rejected the standard rites of inheritance, and moved the promises elsewhere.
And now, we come to the first hard question that Romans 9 forces us to answer: Can God have mercy on whom He has mercy? Is God free to choose some and not others? Will we allow God to be sovereign in how He dispenses favor? It’s a difficult question, and in many ways it cuts against the popular understanding of God—but the Scripture could not be more clear: God will have mercy on whom He has mercy.
Now may be a good time to remember our driving principle: consistency. Before we set out to examine this passage, we explained that our goal was to be consistent in our work. That is, we endeavored to make sure that we handled this text in a way that was consistent that way that we treat the rest of Scripture. So then, consider this: when Scripture speaks in plain language about the deity of Christ, or the necessity of repentance and faith, or the sin of sexual immorality, do we take it at face value or do we work around it because “it doesn’t really mean that?” We take it at face value, of course! So then, when Scripture speaks in plain language about God freely dispensing mercy on some and not others, we ought also to take it at face value—otherwise we despise the Scriptures by using double-standards.
The Example of Pharaoh
Paul, through his examples of Isaac and Jacob, has demonstrated God’s freedom to give grace and mercy to whomever He pleases. This is a positive action: God positively gives grace to those whom He chooses, without regard for their own inherent goodness. But this also is not the whole story. And now, immediately following his defense of God’s freedom to positively give mercy, Paul will demonstrate God’s freedom to negatively harden those whom He wills.
“For the Scripture says to Pharaoh, ‘For this very purpose I raised you up, in order to demonstrate My power in you, and in order that My name might be proclaimed throughout the whole earth.’ So then He has mercy on whom He desires, and He hardens whom He desires.” [9:17 - 18]
The example of Pharaoh refers, of course, to the Exodus. The Exodus is the foundational event of the Old Testament. If there’s no Exodus, there’s no Israel as we know it. So, Paul has chosen for his examples both the founding characters of Jewish history (Abraham, Isaac, and Jacob) and the founding event of Jewish history (the Exodus). In the story of the Exodus, Pharaoh is clearly the antagonist, refusing God’s command to let the people of Israel go into the wilderness. As a result of his hardness of heart, Pharaoh will subject Egypt to ten plagues, lose his firstborn son, and eventually be drowned in the Red Sea. Pharaoh’s actions are nothing short of rebellious and wicked—and yet what does Paul say? That “for this very purpose” Pharaoh was raised up. That is, Pharaoh’s very existence was so that God could demonstrate His glory in judging him and Egypt with him.
So now, we’ve seen Paul explain that God is free to give grace to whomever He wills, but we also see that God is free to negatively harden whoever He wills [9:18] And again, we must answer a difficult question: Can God harden someone so that they continue in evil? Is God free to purpose for someone to do evil for His own glory? Does God create some people for the purpose of them disobeying Him? The Apostle seems to be clear: yes, yes, and yes.
“Why Does He Still Find Fault?”
Of course the natural question, if in fact God does raise up certain individuals for evil as He did with Pharaoh, is, “How can that be fair? If God has already decided what’s going to happen, and I can’t go against it, then how can He find me guilty?” Well, the Apostle Paul anticipates that objection and answers directly. Let us remember that Paul has already refuted the idea that there could be any unrighteousness with God [9:14], and now here how he engages with this question:
“You will say to me then, ‘Why does He still find fault? For who resists His will?’ On the contrary, who are you, O man, who answers back to God? Will the thing molded say to the molder, ‘Why did you make me like this’? Or does not the potter have authority over the clay, to make from the same lump one vessel for honorable use and another for dishonorable use?
And what if God, wanting to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath having been prepared for destruction, and in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory—even us, whom He also called, not from among Jews only, but also from among Gentiles?” [9:19 - 24]
This is the heart of the passage, where we will have to do the most work, so we will take it piece by piece. First, Paul knows that the objection, “Why does He still find fault” is coming. He’s not blind-sided by it, nor does he leave it unaccounted for. But you’ll notice that Paul does not provide a logical justification per se. Instead, Paul says, in effect, “What are you going to do, accuse God?” Note, Paul (an inspired Apostle who received his teachings from Christ Himself) is so sure that this really is the way that God does things that he feels no need to defend it. Paul is satisfied to say, “This is how God does things, therefore who am I to question?” and then moves right along—ultimately praising God for His sovereign plan [11:33 - 36]. We ought to emulate Paul in his straightforward acceptance of these things.
Paul gives no justification of God’s actions, but instead asks, “On the contrary, who are you, O man, who answers back to God?” For many, this is an insufficient answer—but for Paul, this is the end of the discussion. I imagine that Paul, had he heard this objection in person, would have said something to the effect of, “Do you know who God is? Do you know who you are? Are you so wise that you will place yourself in judgment of God?” For Paul, if God does something, then it is not to be questioned (as in, with an accusation of wrong doing)—we simply do not have that place of authority.
“Will the thing molded say to the molder, ‘Why did you make me like this’? Or does not the potter have authority over the clay, to make from the same lump one vessel for honorable use and another for dishonorable use?” [9:20b - 21]
Here Paul identifies the key fact that determines our relationship with God: He is the Creator, we are the creation. Drawing from Isaiah 29:16, Paul uses the illustration of a potter and his clay. He argues that just as it would be ridiculous for a potter to not have every right over a piece of clay to do as he wishes, so it is ridiculous to say that God does not have every right over us to do as He pleases—even if that includes fashioning some people for “honorable use” and some for “dishonorable use.”
And yet again, we must answer a difficult question: Does God really have full rights over His creation? Can He do with us what He pleases, no matter what? To Paul, the answer is abundantly clear: yes. God can create anyone for any purpose and be completely justified in doing so—even when it comes to redemption.
How Does This Answer the Question?
We began our study of Romans 9 with the understanding that Paul was answering an anticipated objection: “If Jesus is really the promised Messiah, and The Gospel really is the fulfillment of God’s Old Testament promises, then why have so many Jews rejected the message?” We saw how Paul’s discussion of faith provided an answer to that question, and now, we see how the discussion of God’s sovereignty provides a more full one. What have we seen in Romans 9 so far?
- God is free to give mercy and grace to whomever He wills, and is not obligated to give grace to anyone, but does for His own pleasure [9:15 - 16].
- God is free to upend existing ideas of who “should” receive the promises, even if it means that certain individuals are excluded from them [9:6 - 16].
- God is free to harden individuals so that they continue in sin, and so that God may be glorified in judging them [9:17 - 18].
- God is free to create anyone He wants for any purpose He wants, and cannot be impugned [9:19 - 21].
And now, Paul is going to take these principles and use them to answer the question at hand by applying them to redemption:
“And what if God, wanting to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath having been prepared for destruction, and in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory—even us, whom He also called, not from among Jews only, but also from among Gentiles?” [9:22 - 24]
This is the heaviest and most consequential part of the entire chapter—it is also the most clear statement that Paul makes. The statement is in the form of a rhetorical question, perhaps to soften the impact that the theology necessarily makes, but that does not call into question whether the statement is true. This is Paul’s sweeping conclusion, the whole summation of that for which he has been arguing since his example of Isaac and Ishmael in verse 7. Let’s unpack it slowly:
He asks, “And what if God,”—clearly Paul is not really speculating, but is, as previously mentioned, delivering his thoughts through the polemic of a rhetorical question—“wanting to demonstrate His wrath…” This is the first place we must stop, as it is another difficult question. Many people today want to run far away from any conception of God that includes wrath. A popularization of the term “all-loving” as the chief descriptor of God, and a hostile reaction to any discussion of sin, has left many unbelievers (and some Christians) with an idea of God that has no room for wrath, anger, or judgment against sin. Such a conception of God could not be further from the biblical one (Jesus Himself is praised for bringing the wicked into judgment, see Revelation 18:20, 19:1 - 3) and is utterly refuted here. Not only does Paul assume that God has wrath, but asserts that He wants to demonstrate it. But why? Well, because it’s one of His attributes; it’s an aspect of His being, a part of who He is. Furthermore, the revelation of God’s wrath makes the revelation of His mercy all the more sweet [9:23].
“Endured with much patience…” As we reflect upon the reality that God has purposed all things, even sin, for His own glory, let us not forget that sin really does grieve God. God does not take pleasure in sin. God hates sin, which is why He must “endure” the sin of these individuals. But we cannot hold one biblical truth to the exclusion of another. The Bible teaches that God hates sin, and the Bible teaches that God works all things according to His purposes—both are true. Above all, let us remember that God is not merely a passive observer of the world which He created, but became an active participant through the incarnation of Jesus Christ.
“Vessels of wrath having been prepared for destruction…” No one wants to go around thinking of unbelievers as vessels of wrath… but according to Paul, that’s what they are. There’s no easy way to read this verse, and no easy way to wrestle with it—but if we doubt its truth then we injure the reliability of Paul, of Scripture, and of God Himself. Paul picks up here right where he left off in verse 21 with the term “vessel,” so we would be wise to remember the Creator/creature distinctions that Paul has pressed now for five verses. Paul calls these vessels (who are clearly people) “vessels of wrath”—that is, these are people who will receive the wrath of God, who exist so that God can display His wrath and power in them. They have been “prepared for destruction” (clearly prepared for destruction by God) and will face the holy judgment of God in hell.
“In order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory.” And this is the flipside. Notice how Paul has progressed through the discussion: he started with the positive extension of mercy that was made to Isaac and Jacob, then examined the negative hardening the Pharaoh received; now he has addressed the “vessels of wrath” and is turning his attention to “vessels of mercy”... it’s a chiasm, and what’s right in the center? “So then it does not depend on the one who wills or the one who runs, but on God who has mercy” [9:16].
Anyhow, Paul now touches on the second reason that God has created “vessels of wrath”: “In order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory.” That is, the reality of wrath and hell makes the glories of redemption that much sweeter. Sure, God could have created a world in which there was no sin, no rebellion, no hell, and no judgment. But in that case, there would be no incarnation, no cross, no resurrection, and no redemption. We wouldn’t know the salvific, self-giving love of God if there was no sin, judgment, or hell—and an empty hell is an empty threat that moves no one to gratitude. For Paul, the reality that many will be judged for their sin is a cause for great rejoicing, in as much as it highlights just how blessed we are to have received God’s mercy—which He was by no means obligated to give us.
Paul says that these vessels are “vessels of mercy”: they were created to receive mercy from God, not wrath, and they were “prepared” (explicitly by God) “beforehand” (in eternity, before they were created) “for glory” (the riches of redemption, heaven, and eternal life).
So how does this answer the question? Well, simply apply everything we’ve learned to the situation under examination: Why did many Jews reject Christ? Because like Ishmael and Esau, they were rejected from receiving the promise. Why did the people of Israel so strongly oppose both Jesus and His apostles? Because they, like Pharaoh, were raised up to be hardened, so that God would be glorified in their destruction. Why did the majority of the Jews go unsaved? Because they were vessels of wrath prepared for destruction.
Is There Any Good News?
That’s not a fun reality to ponder, but it’s the inescapable conclusion of what Paul has been arguing towards for 18 verses now. So, what’s the good news? Well, the good news is this: that through Israel’s rejection of The Gospel, the Gentiles are now included! “Even us, whom He also called, not from among Jews only, but also from among Gentiles” [9:24]. Just as Ishmael was rejected because Isaac was to carry the promise, and just as Esau was rejected because Jacob was to carry the promise, so the vast rejection of Israel has not occurred without God graciously saving His elect from both Israel and the Gentiles. God has prepared vessels of wrath from both Jews and Gentiles (think the Pharisees and the Romans), and He has prepared vessels of mercy from both Jews and Gentiles (think the Apostles and the many Gentile churches that Paul planted—including Rome!).
And, according to Paul, this was God’s plan all along.
“As He says also in Hosea, ‘I will call those who were not My people, “My people,” and her who was not beloved, “beloved.”’ And it shall be that in the place where it was said to them, “you are not My people,” There they shall be called sons of the living God.’
And Isaiah cries out concerning Israel, ‘Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved; for the Lord will execute His word on the land, thoroughly and quickly.’
And just as Isaiah foretold, ‘Unless the Lord of Sabaoth had left to us a seed, we would have become like Sodom, and would have resembled Gomorrah.’” [Romans 9:25 - 29]
Both the rejection of Israel and the inclusion of the Gentiles was God’s plan the whole time. He orchestrated for Israel to deny Christ, as seen clearly in Paul’s quotes from Isaiah: “Though the number of the sons of Israel be like the sand of the sea, it is the remnant that will be saved.” And God orchestrated to call Gentiles into the Church, quoting where Hosea says that “I will call those who were not My people, ‘My people.’” [cf. Isaiah 10:22; Hosea 1:10]
What Does It All Mean?
“So,” you’re asking, “what does it all mean?” So, so much—especially when put together with Romans 8:28 - 30. When we let Romans 8:28 - 9:24 speak clearly, uninterrupted, and in their own terms, we see the full glory of God’s sovereignty in salvation.
Go back to the Golden Chain in Romans 8:
“And we know that for those who love God all things work together for good, for those who are called according to His purpose. Because those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brothers; and those whom He predestined, He also called; and those whom He called, He also justified; and those whom He justified, He also glorified.” [Romans 8:28 - 30]
We have already noted how this passage describes a particular people (the elect, as identified later, in verse 33) whose redemption is broken down into five actions that God takes. In Romans 8:28 - 30, salvation is an act that is entirely attributed to God, which is done perfectly for a certain group of individuals.
Then, turning to Romans 9, we see Paul explain that God is free to and does choose particular individuals to receive mercy/redemptive blessings, having created them for that purpose; likewise, God also creates some for destruction. Paul is adamant to remind us that God is not obligated to give anyone mercy, nor is He unjust for favoring some and not others.
Putting these together, we can conclude nothing other than that God has an “elect” people (or “vessels of mercy”), whom He has “foreknown” and “predestined” (or, “prepared beforehand for glory”), whom He then “calls,” “justifies,” and “glorifies,” clearly demonstrating that “it does not depend on the one who wills or the one who runs, but on God who has mercy.”
God is fully sovereign over redemption. God has freely chosen to save, and He has freely chosen who He will save. All who come to believe in Jesus will do so because they have been created by God to do so—if you believe in The Gospel of Jesus Christ, it’s because God has so loved you that He created you for His glory! What’s more, having now understood Paul’s teaching of God’s sovereignty in salvation, we can all the more take courage in his words in Romans 8:38 - 39,
“For I am convinced that neither death, nor life, nor angels, nor rulers, 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.”
Why can Paul be so sure that nothing can separate him from the love of God in Christ Jesus? Because “it does not depend on the one who wills or the one who runs, but on God who has mercy.” Because salvation is God’s work from beginning to end—because God calls, justifies, and glorifies all those whom He has foreknown and predestined without fail, then we who have been called and justified can be sure that God will lead us into the glory that He prepared us for. We also can share in Paul’s shout of praise in Ephesians 1:3 - 6
“Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love, by predestining us to adoption as sons through Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, which He graciously bestowed on us in the Beloved.”
Take heart, saint: the God who has made you for Himself will by no means leave you or forsake you—such is the glory of The Gospel of Jesus Christ.
Conclusion
As a conclusion, we saw it good and appropriate to provide preemptive answers to questions/objections that are commonly raised to Paul’s teachings in Romans 9. Below are our responses to the three most common of those questions/objections. You’ll note that these are all inherently philosophical—and that’s because, in all honesty, we aren’t familiar with alternate interpretations of Romans 9 that compete with the traditional Reformed interpretation. If you have other questions, or would like to provide an alternative interpretation, you can contact us by clicking “Contact” at the top right of the page, or by finding it in the drop-down menu on mobile.
Question: Does God Merely Act On Simple Foreknowledge?
The first contention that arises when discussing God’s sovereignty over salvation/history, especially in the doctrines on Election and Predestination, is whether God elects/predestines on the basis of foreseen faith. The argument usually goes: God knows through foreknowledge (Romans 8:29) who will repent and believe, and in response to their faith, elects them and predestines them. So, in this view, God is not ultimately in control or responsible for who is and is not saved.
However, there are multiple problems with this view. First, the term “foreknew” does not indicate a passive reality where God “peers down the corridors of time,” but where God actively sets His love upon someone. The use of the term “to know” in the Old Testament is not about mere intellectual knowledge, but of intimate, relational, covenant knowledge and love (for example, God “knowing” the Israelites, whom He chose to be His people). So the term “foreknew” is both insufficient to ground an argument from simple foreknowledge, and actually seems to indicate an active, initiatory act from God.
Second, saying that God acts in light of man’s action completely undercuts Paul’s point in Romans chapter 8. Paul’s point in Romans 8 is that believers can have total assurance because God is the one ultimately in control and responsible for their salvation. The focus of the Golden Chain, and the rest of the chapter, is that God has done something, therefore we have security. If you suddenly add that God only does what He does in light of what we do, then that undercuts Paul’s point of assurance, because it places the responsibility back on us.
Third, the position depends upon a faulty view of anthropology. Paul has already noted that, “There is none righteous, not even one; there is none who understands, there is none who seeks for God” [Romans 3:10 - 11]. Likewise Jesus says “no one can come to Me unless the Father who sent Me draws him” [John 6:44]. The Bible’s consistent teaching on anthropology is that man, dead and in slavery to sin, will not himself seek after God, nor can he do anything good in-and-of-himself. Therefore God must act first, through the gracious act of election.
Fourth, Paul’s direct language in Romans chapter 9 (which is expanding upon what is said in chapter 8), is that God has “prepared” some for “destruction” and some for “glory” [Romans 9:22 - 23]. The metaphor of a potter and his clay makes this abundantly clear: God does not act in light of what man does (as if a potter does with his clay what the clay has already done), but He does as He pleases and fashions us as He wills.
Question: Does This Destroy “Free Will”?
The second question that arises is, “If God is sovereign over everything we do, and especially over salvation, then do we even have free will?” And, simply put, the answer is: “No, not in the way you think.”
First, we should note a basic principle of hermeneutics: we don’t contradict or ignore the clear teachings of Scripture because they seem to violate one of our deeply held convictions. The concept of “free will,” in the way that most people conceive of it, is a very western idea, arguably foreign to the pages of Scripture. So, if indeed Scripture teaches that God is sovereign over all things, we cannot dispose of that teaching because we wish to maintain a philosophical axiom.
And now, we present a more developed answer to the question. It is clear in the pages of Scripture that man is a moral creature (that is, he makes decisions in the exercise of morality), who has real agency and who is really responsible for his actions. It is also clear in Scripture that God is sovereign over all things, including the plans of man, righteous or otherwise. Our task is not to hold these two truths in contradiction, nor to favor one over the other, but to reconcile them. One place where we can see this done in Scripture itself is Acts 4:23 - 28.
“So when they [the apostles] were released, they went to their own companions and reported all that the chief priests and the elders had said to them. And when they heard this, they lifted their voices to God with one accord and said,
‘O Master, it is You who made the heaven and the earth and the sea, and all that is in them, who by the Holy Spirit, through the mouth of our father David Your servant, said,
“Why did the Gentiles rage, and the peoples devise vain things? The kings of the earth took their stand, and the rulers were gathered together against the Lord and against His Christ.”
For truly in this city there were gathered together against Your holy Servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever Your hand and Your purpose predestined to occur.’”
Here we see the Apostles meditating on the wicked actions of the Jews and Romans in crucifying Jesus. They cite Psalm 2, a prophetic foretelling of the Messiah’s rejection, and then they say something very interesting. They say that Herod, Pontius Pilate, the Gentiles, and the people of Israel came together to do what God had “predestined to occur.” We should ask: were Herod, Pontius Pilate, the Gentiles, and the Jews responsible for their decision to crucify Jesus? Yes, obviously. Were they forced to do it, or did they do it because their sin had blinded them to the truth of Christ? They were not forced, but did as they pleased. And yet, was God ultimately in charge of the situation, having predestined it to occur? Yes, that is verbatim what the Apostles said.
So what does that mean? That means that God can be both completely sovereign over history (even predestining the worst sin ever committed, the murder of the Lord Jesus), without being culpable for the evil that is done, and without compromising the agency and responsibility of the humans involved. The Bible strongly teaches the agency/responsibility of man, and the full sovereignty of God; the two are not in contradiction at all.
Question: What’s the Point of Evangelism?
The last question that tends to be raised—most of the time more genuinely—is, “Well if God has an elect people, and will save them no matter what, then what’s the point of evangelism?” Isn’t evangelism either pointless (if you’re speaking to a non-elect individual) or unnecessary (because the elect will be irresistibly drawn regardless)? Below are a few thoughts:
First, we have an obligation to evangelize because Jesus commands us to. Full-stop, end of story. Jesus tells us to make disciples, so we go and make disciples. As far as we’re concerned, that’s a good enough answer to keep the missions buses running and the tract-printers printing.
Second, and more helpfully, God does not execute His sovereignty in a vacuum. That is, God not only ordains the ends (salvation for His elect), but also the means (how, when, and where each elect individual will be saved). Romans chapter 10 provides a helpful look at this:
“If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; for with the heart a person believes, leading to righteousness, and with the mouth he confesses, leading to salvation. For the Scripture says, ‘Whoever believes upon Him will not be put to shame.’
For there is no distinction between Jew and Greek, for the same Lord is Lord of all, abounding in riches for all who call on Him, for ‘Whoever calls on the name of the Lord will be saved.’
How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? … So faith comes from hearing, and hearing by the word of Christ.” [Romans 10:9 - 14, 17]
God’s mechanism for bringing about salvation and justification is through the preaching of The Gospel, which (when used by the Holy Spirit) brings about faith in those who hear—leading to salvation. We evangelize because God has graciously welcomed us into His plan to redeem the world through The Gospel of Jesus Christ!
We hope this article has been helpful to you as we all wrestle with the teachings of God’s holy and inspired word. It is our prayer that articles like these would be of great encouragement to you, spurring you on to search the Scripture deeply and intently, so as to know God better and better. We understand that the doctrines detailed in this article are not popular, and nor are they easily accepted—but we are convinced of their truth, and we hope, dearly, that our work of exegeting this passage has demonstrated both our deep passion for the Scriptures and the truth of the Apostles’ teaching. All the best in Christ to you; Soli Deo Gloria!
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