Chapters 9-11 constitute the central section of Paul’s letter to the believers in Rome. The apostle now shifts his focus from the salvation of individuals to the salvation of nations – the Jews and the Gentiles. More specifically, he deals with the problem of Israel. In chapter 9, we are presented with their calling as God’s special people; in chapter 10 we read of their rejection; while chapter 11 speaks of their conversion.

The fact that Paul is now speaking about nations and not individuals is vital for us to remember as we walk our way through this passage. The reason why this is so important is that these chapters have been the primary breeding ground for the doctrine of predestination.  This doctrine teaches that some people are predestined by God to suffer eternal torment, and some to enjoy eternal salvation. They have no say in the matter, God decided it long ago. Not only that, those who hold this belief also teach that the majority of people will be lost. Now how such sincere saints arrive at such a conclusion is beyond me. They seem to believe that Romans 9:11-21 is proof of the doctrine of predestination. But it illustrates a sad reality – that by pulling passages out of context, you can end up creating a theology that even God can’t understand! Why would Jesus instruct His followers to preach the gospel to the world, if the fate of the world’s eternal salvation (and damnation) had already been decided? Why is the gospel invitation open to everyone and not just some – “whosoever believes” (John 3:16), Christ “gave Himself as a ransom for all men” (1 Tim. 2:6), “One died for all” (2 Cor. 5:14)? Clearly, predestination fails to find any support in the Scriptures.

The main question Paul, a Jewish Christian, seeks to address in these chapters is not the predestination of individuals, but the problem of national election: “Why don’t most of our people – God’s chosen people – accept the gospel?”

Chapter 9: Election

Paul begins chapter 9 with a personal lament for his people Israel, even going so far as to say that he was willing to be “accursed from Christ” for the sake of saving his people (v. 3). He continues to describe the special privileges that God bestowed on them:  “To whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God” (9:4-5). How could such a nation that had the spotlight of God’s truth and love shining on it, reject the very One who had come to save them?

Though it is true that the Jewish nation in general rejected and crucified their own Messiah, it is also true that not all the Jews rejected Him. Some did believe and accept Him. In fact, most of His earlier followers were Jews! But it highlights an important point: “they are not all Israel who are of Israel” (v. 6). In other words, simply being a descendant of Abraham doesn’t mean you are part of God’s chosen people by default. Paul then cites a handful of Old Testament examples that illustrate this point. First up is Abraham himself with his two sons. Isaac, the son born according to the promise of God, was chosen, but Ishmael, the son born of natural desire, was not, even though Abraham was his literal father! (v. 7, 9). This was repeated again in the next generation with Isaac. His son Jacob was chosen, but Esau, Jacob’s twin, was not (v. 10-13). Notice that this divine election was “not of works, but of Him who calls” (v. 11).

Now, does this teach predestination? Notice verses 9:12-13: “‘The older shall serve the younger.’ As it is written, ‘Jacob I have loved but Esau I have hated.’” This is a quotation from Malachi 1:1-4, and if you read that passage, the context reveals that the phrase “Esau I have hated,” is referring not to Esau the individual, but to Esau’s descendants, the Edomites (verse 4). So when Paul quotes this passage from Malachi, he uses it to talk about the nations or people, who descended from these two boys – the Israelites from Jacob, the Edomites from Esau – and not the individuals themselves.

But how is it that God chooses one nation above the others to be His beacon of light in the world? Paul gets boldly blunt here. In essence he declares that God can do whatever He likes, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion” (v. 15-16). How can “the thing formed say to him who formed it, ‘Why have you may me like this?’” In the same way, how can the clay talk back to the potter? (v. 20-21). It is significant however, that we find the word “mercy” at least four times in this passage, which indicates that God’s purpose is to show forth His mercy, not just arbitrarily to a select few, but to all those who will accept His mercy.

Chapter 10: Rejection

But we’re still left with Paul’s pressing question, Why did the Jews reject the gospel? After briefly reviewing their calling, he spells it out at the end of chapter 9 and beginning of chapter 10:

But Israel, pursuing the law of righteousness, has not attainted to the law of righteousness. Why? Because they did not seek it by faith, but as it were, by works of the law. For they stumbled at that stumbling stone [Christ]… For I bear them witness that they have a zeal for God, but not according to knowledge. For they begin ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God” (Rom. 9:31-32; 10:2-3).

So in answering his question about the Israel’s rejection of the gospel, Paul says it was simply because of their legalism – because they looked to their own achievements, because they did not believe in God’s gift of grace, because they wanted to earn their own way to God, thinking themselves good enough.

This highlights an important point in the discussion of national election. God is not simply arbitrary in who He calls. He calls everyone, but sadly only few respond. When God called Abraham, he responded by leaving his country (Gen. 12:1-4). When God called Moses, he responded by leading the children of Israel out of Egypt (Ex 3-4). When God called the children of Israel, they responded by saying “all that the Lord has said, we will do” (Ex. 19:20; 24:7). But unfortunately, they later forfeited their calling by rejecting the One who had come to save them, believing they could win God’s favour by their works. God is “not willing that any should perish but that all should come to repentance” (2. Pet. 3:9). But in order for that to happen, we must have the opposite spirit to that of the nation of Israel. We have to remember the words of that great hymn, “Nothing in my hand I bring, simply to Thy cross I cling.” Notice that Paul hasn’t wandered away from the gospel he has been writing on in the previous chapters. He is still presenting the same gospel here, though now applied on a national level.

The Jews lost their special calling because they “have not submitted to the righteousness of God” (10:3). We must realise our own insufficiency – our lost, corrupt, sinful nature. We must submit ourselves to God, and cling to Him as our only hope. Paul gives the reason why we must submit, “For Christ is the end of the law for righteousness to everyone who believes” (v. 4). This doesn’t mean that in Christ the law has come to an end (see study on The Law). No! Paul is saying that Christ is the end of the law as a method for salvation, for those who believe. Christ fulfilled the requirements of the law, that by faith, His righteousness may become ours (8:3-4).

Chapter 11: Conversion

Now that the apostle has answered the question of why Israel in general rejected the gospel, he now poses another question: “I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, ‘Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life’? But what does the divine response say to him? ‘I have reserved for Myself seven thousand men who have not bowed the knee to Baal’” (11:1-4). As pointed out earlier, it is important for us to remember that though the nation of Israel in general rejected the gospel, not all rejected it. This is why he goes on to say in the very next verse, “Even so then, at this present time there is a remnant according to the election of grace” (v. 5, emphasis mine).  God always has His remnant people in every nation, tribe, tongue, and people who have accepted the gospel of grace.

Now, while this section in Romans has been used to support the dour doctrine of predestination, it has also been used to support another doctrine known dispensationalism. Dispensationalists believe that the nation of Israel is distinct from the Church and that God will fulfil His promises to national Israel by the restoration of Jerusalem and the salvation of all the Jews. This teaching has been based largely on Romans 11:6, “And so all Israel will be saved…” Taken on its own, this verse certainly seems to suggest that the nation of Israel is going to be saved. But again, as pointed out earlier with predestination – you can make the Bible say anything by pulling verses out of context.

To understand what Paul means when he says, “And so all Israel will be saved…” we need to remember what he has previously said, “For they are not all Israel who are of Israel… Though the number of the children of Israel be as the sand of the sea, the remnant shall be saved” (9:6, 27). In other words, only a remnant of the Jews will be saved because not all will respond to God’s salvation. The same way only a few Kiwis will be saved, and only a few Aussies will be saved, because not all will accept God’s gift of grace. Also, prior to this verse in chapter 11, the apostle used the illustration of the branches of an olive tree – some are broken off, while others are grafted in. Paul says that “because of unbelief,” the Jewish branches were broken off (11:20). However, he goes on to say that “if they do not continue in unbelief, [they] will be grafted in, for God is able to graft them in again” (v. 23). He then says, “and so,” in this manner, “Israel will be saved” – by believing and receiving Jesus as their Saviour. “For there is no other name under heaven, given among men, by which we must be saved” (Acts 4:12). We are “not justified by the works of the law, but by the faith of Jesus Christ” (Gal. 2:16). “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His was past finding out! …For of Him and through Him and to Him are all things, to whom be glory forever. Amen” (Rom. 11:33, 36).