Romans 9: Those who were not my people I will call ‘my people.’

Therefore, if we resist our purpose because of pride, we become hardened, brittle, easily broken like Pharaoh. Better to be a useful drinking cup than a broken candle stand.

An examination of Romans 9

Shaul/Paul concluded chapter 8 with an all-encompassing assurance of love and security for those in Messiah Yeshua: he now begins a related conversation regarding the yet to be fulfilled promises of G-d to the Jewish people and how the unrelenting love of G-d for Israel assures all believers of their own eternal security in Messiah.

It is unwise to divide this next section of Romans—chapters 9 through 11—into chapter portions for study, without considering how each chapter relates to the whole of Shaul’s argument; which finds its conclusion in the salvation of Israel (11:25-27) and a challenge to Gentile believers to show the Jewish people G-d’s mercy (11:31).

Shaul/Paul is using the following three chapters to explain that G-d has designed the pattern of salvation so that not all Israelites will take part immediately. Many Jews stumble over any suggestion of announcing salvation to the nations unless the individual involved is willing to become a proselyte and make a full conversion to Judaism. Perhaps in part, they doubted the loyalty of Gentile followers of Yeshua, given that without a strong connection to the Jewish consciousness there would be no real passion amongst them for the land of Israel. History has proven this concern to be a valid one, ironically it is one of the very things Shaul/Paul is hoping will be avoided by his teaching the Gentiles of the Roman ecclesia the importance of G-d’s future purposes for the Jewish people.

Before approaching this text it is of foundational importance to study the text of Hosea 1 and 2, and Isaiah 1, 8, 10 and 28 as well as Jeremiah 18. These give a firm context for Paul/Shaul’s multi layered teaching approach, which draws on both a contextual-historical reading that affirms Israel’s continued place in G-d’s plan and a Midrash that uses this as a foundation for showing how G-d has made a way for the inclusion of the nations.

9:1 I’m speaking the truth in Messiah, I’m not lying; my conscience also bears witness in the Ruach ha-Kodesh (Holy Spirit), 

Why is Paul/Shaul so emphatic with regard to the truth (emet)? Why does he begin with the invocation of two witnesses aside from himself? By invoking the Messiah and the Ruach ha-Kodesh he is claiming the two witnesses required by Torah for the verification of truth. He is marking a clear line in the sand here, a restart of sorts that draws on the premise that the gospel is always first for the Jew and also for the nations (1:16).

2 that I have great sorrow and unceasing anguish in my core being. 3 For I could wish that I myself were accursed and cut off from Messiah for the sake of my brothers and sisters, my people by race.

Paul/Shaul is essentially saying he would give up his own salvation for the sake of Israel, his people. Is this a blasphemous statement? No, on the contrary it is proof of the presence of the spirit of Messiah in him, crying out to the Father in desperation for the salvation of Israel. Paul/Shaul shares this plea with one other famous Israelite, Moses:

“’But now, if You will, forgive their sin—and if not, please blot me out from Your book which You have written!’  HaShem said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book. But go now, lead the people where I told you. Behold, My angel (Yeshua—John 1:14, Acts 7:30) shall go before you; nevertheless in the day when I punish, I will punish them for their sin.”–Shemot/Exodus 32:33

Notice that Paul/Shaul continues to identify himself as a Jew: “my brothers and sisters, my people by race.”

4 They are Israelites, and to them belong the adoption,

The adoption as heirs belongs to Israel. This is a foundation stone for the conclusion of 11:25-27.  

“Then you shall say to Pharaoh, ‘Thus says the Lord, “Israel is My son, My firstborn.” –Shemot/Exodus 4:22

The Shekinah,

The glory of G-d’s presence belongs to Israel. This glory, the Shekinah or manifest presence of the glory of G-d, was with Israel, made visible in the pillars of cloud and fire that lead Israel in the wilderness (Exodus 13:31).

The covenants,

 “The covenants,” plural, belong to Israel, this includes Jeremiah 31:31:

“Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares HaShem. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people.” –Jeremiah 31:31-33

The new covenant that makes it possible for all people to be reconciled to G-d, belongs to the Jewish people. This is confirmed in 11:18.

“Do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you.”

 The giving of the Torah (Instruction),

The Torah belongs to Israel. And the living Torah Yeshua in His humanity, is born of her (v.5).

The worship structure,

The worship practices that symbolize the heavenly Temple on earth belong to Israel. These are those procedures, implements, tools and sacrificial rituals given to Israel through Moses Rabenu (our teacher). These are the tactile, kinetic and symbolic representations of the spiritual realm, given as a window to the unseen.

And the promises; 

 G-d’s promises belong to Israel. The Tanakh is a record of G-d’s promises to the Jewish people which include protection, cleansing, redemption and salvation in Messiah.

Many Christians today claim these promises without realizing that they can only claim access to them through Messiah, in Israel.


 To them belong the patriarchs,

Avraham, Y’tzchak and Yaakov belong to Israel. G-d’s faithfulness to these foundational fathers of Israel is a further assurance both to Israel and to all believers of the certainty of our hope in Him.

And Messiah is of the Jewish people, according to human lineage.

Messiah Yeshua is a Jew according to His humanity. Messiah is over all, just as the Scriptures testify:

“For a child will be born to us, a son will be given to us;
And the government will rest on His shoulders;
And His name will be called Wonderful Counselor, Mighty God,
Eternal Father, Prince of Peace.

There will be no end to the increase of His government or of peace,
On the throne of David and over his kingdom,
To establish it and to uphold it with justice and righteousness
From then on and forevermore.
The zeal of the Lord of hosts will accomplish this.” –Isaiah 9:6-7

Therefore, Paul/Shaul has left the greatest of Israel’s belongings till last, Messiah Himself. He does not belong to Israel in the sense of being Israel’s possession, after all, Israel is G-d’s possession. He belongs to Israel in the same way a Father belongs to a son.

G-d who is over all be blessed forever. Amen.

“Baruch HaShem l’olam vayid.”  This is a prayer formula much like the key triggers used in prayers such as Kaddish, “vayimru (and all say…),” the response being, “Amein.”

Paul/Shaul is asking for a response here, an, “Amein,” an agreement from his listeners.

6 But it’s not as though the d’var (word) of G-d had failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham simply because they are his descendants; but “Through Isaac shall your descendants be named.” 8 This means that it is not the children of the body who are the children of G-d, but the children of the promise are reckoned as descendants.

Shaul/Paul is not seeking to critique Israel with these words, on the contrary, he is simply showing how G-d’s faithfulness has not failed Israel. The child of promise, Isaac, is the one from whom the children of G-d are descended. What does this mean?

Here, “children of the body,” doesn’t mean all children who are born physical human beings, or it would also discount Isaac. Rather it alludes to the fact that Avraham acted of human will by taking Hagar to bed for the purpose of the procreation of an heir, whereas Sarah was allowed to be impregnated by Avraham due to the will of G-d. This is yet another affirmation of the fact that salvation is entirely reliant on the purposes of G-d and not on any function or act initiated by humanity. G-d sends the son of promise, Isaac; again G-d sends The Son of promise, Yeshua.

9 For this is what the promise said, “About this time I will return and Sarah shall have a son.” 10 And not only this, but also when Rebecca had conceived children by one man, our forefather Isaac, 11 though they were not yet born and had done nothing either good or bad, in order that G-d’s purpose of election might continue, not because of works but because of his call, 12 she was told, “The elder will serve the younger.” 13 As it is written, “Jacob I loved, but Esau I hated.”

The intention here is to convey the foundational principle of the election of believers by G-d. This is why it is made clear that Yaakov was chosen even before birth, before either Yaakov or Esau could tell right from wrong. This was entirely G-d’s decision. Why? Perhaps because outside of time and space He knows the end from the beginning.

It is well established that the statement, “Jacob I have loved but Esau I have hated,” is a phrase that sets one apart from the other. It does not mean that G-d continues to hate Esau as some have foolishly suggested, if it did, any descendants of Esau introduced to the gospel would be unable to receive it, which would contradict the message of the gospel itself. Yeshua uses similar phrasing when He says:

“If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple.” –Luke 14:26

Like the statement made in Malachi 1:2-3, this statement from Luke is intended to be understood comparatively. We are simply expected to place our love for G-d above all others; the paradox of this being that we cannot possibly know what it truly means to love others until we learn what it means to be loved by G-d.

14 What shall we say then? Is there injustice on G-d’s part? A curse on it! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

The presumption is often made that G-d has had mercy upon Jacob and has hated and destroyed Esau, however the Midrash that continues from the previous verses shows us that G-d has mercy upon Jacob and compassion on Esau (the one He had hated). G-d hates, this is clear (Psalm 139:21-22) but His hatred, like His wrath, is purposed for reconciliation.

 16 So it depends not upon human will or exertion, but upon G-d’s chesed (mercy, loving kindness). 17 For the Scripture says to Pharaoh, “I have raised you up for the very purpose of showing My power in you, so that My name may be proclaimed in all the earth.” 18 So then He has chesed (mercy) upon whomever He wills, and He hardens the heart of whomever He wills.

We are told in the historical account of the Exodus, that Pharaoh first hardened his own heart five times and only then does the text state that G-d hardened Pharaoh’s heart. Though this may not infer a point of no return, it does signify a point of foreknowledge on G-d’s part and solidifies the mysterious paradox of predestination and free will. The Rabbi Akiva of Talmudic fame puts it well when he says:

“All is foreseen and free will is given.” –Avot 3:15

19 You will say to me then, “Why does he still find fault? For who can resist his will?”20 But who are you, a human being, to answer back to G-d? Will what is molded say to its molder, “Why have you made me this way?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for sacred and another for mundane use? 22 What if G-d, desiring to show His wrath and to make known His power, has endured with much patience the vessels of wrath made for destruction, 23 in order to make known the riches of His glory for the vessels of chesed (mercy), which He has prepared beforehand for glory,24 even us whom He has called, not from the Jews only but also from the nations?

By using the potter and clay imagery from Jeremiah 18, Shaul/Paul (by the Ruach ha-Kodesh) is not claiming that the pottery made for mundane use is any less useful than the pottery made for sacred use, on the contrary, he is simply reminding the reader that each piece of pottery has it’s appropriate use.

At the end of each Shabbat we practice a rite called Havdalah, which in Hebrew means, “separation.” We see in this ritual the separation of the sacred (Sabbath) and the mundane (work week). This doesn’t devalue the work week, nor does it fail to understand that the seven days of the week are a unity in themselves, it is done to remind us that all things have a unique G-d ordained purpose.

Therefore, if we resist our purpose because of pride, we become hardened, brittle, easily broken like Pharaoh. Better to be a useful drinking cup than a broken candle stand.

As indeed he says in Hosea,

“Those who were not my people
I will call ‘my people,’
and her who was not beloved
I will call ‘my beloved.’”
26 “And in the very place where it was said to them, ‘You are not my people,’
they will be called ‘sons of the living God.’” –Hosea 2:23 see also Hosea 1:8-10

It is important to understand that the passage Shaul/Paul quotes from Hosea refers only to Israel/Judah, it doesn’t in any way refer to the nations. Therefore it is a pointer that directs us to the conclusion of this argument, which is the salvation of the remnant of Israel.

In addition to the historical-contextual reading, Paul is also using this text as a Midrash to show how the nations can be redeemed from being disobedient children and be called sons and daughters of the living G-d.

27 And Isaiah also cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved; 28 for the Lord will execute his sentence upon the earth with rigor and dispatch.” –Isaiah 10:22-23

This is where Shaul/Paul again answers the questions, “Is G-d unjust? Has He failed to keep His promises to Israel? How can I trust that what you said at the end of chapter 8 will be true for me, if G-d doesn’t keep His promises?”

There remains and has always remained a remnant of physical descendants of Jacob/Israel according to G-d’s promise and to this day that remnant awaits her restoration and reconciliation to G-d through Messiah Yeshua.

29 And as Isaiah predicted,

“If the Lord of hosts had not left us descendants,
we would have fared like Sodom and been made like Gomorrah.” –Isaiah 1:9

This, “if,” is an assurance of the fact that G-d has protected and proliferated the remnant of Israel throughout time, even until the present day.

30 What shall we say, then? That those among the nations who did not pursue righteousness have attained it, that is, righteousness through emunah (trust); 31 but that Israel who pursued the righteousness which is based on Torah observance did not succeed in filled by that Torah. 32 Why? Because they did not pursue it through trust, but as if it were based on legalistic observance. They have stumbled over the stumbling stone, 33 as it is written,

“Behold, I am laying in Zion a stone that will make men stumble,
a rock that will make them fall;
and he who believes in Him will not be put to shame.” –Isaiah 8:14, see also Isaiah 28:16

Yeshua Himself is that stone and we will see the reason for the delay in Israel’s receiving of Him as we progress further into the conversation of chapters 10 and 11. What is clear is that Shaul/Paul continues consistently, to make a distinction between the physical race Israel and the Gentile believers. At no point does he equate the two, except in regard to personal salvation. This is an important fact to hold on to as we approach one of the most contested passages of the New Testament, a passage that has been interpreted by many for the purpose of arrogant deception and the usurping of Israel’s identity on the part of the Gentile church.

© 2014 Yaakov Brown