Romans chapter nine is a chapter filled with difficult concepts to understand.  It is probably the number one chapter in all the scripture to support a doctrine called Calvinism.  Calvinism is a belief that came from the Protestant Reformation.  John Calvin, a French pastor and theologian, published his first work in 1536.  Throughout his life he updated his theology and his writings.  It is from these writings that we get most of the modern doctrine called Calvinism.  In a modern sense, Calvinism is represented by the acronym T. U. L. I. P.  This acronym stands for, Total Depravity of Man, Unconditional Election, Limited Atonement, Irresistible Grace, and the Perseverance of the Saints.  The understanding that man is totally depraved is one that means man is so corrupt by his sin that he can no longer see his need for a  savior.  God has to quicken man's heart to be able to even see this need.  Unconditional Election is the idea that God, before He created man, chose to save some people irrespective of that person.  You are either saved or damned based on God's choice only.  Man has no decision in the matter.  Limited Atonement is the doctrine that the Messiah's death only paid for the sins of those who God has chosen.  This sacrifice is not for all of mankind, but all God's elect.  Irresistible Grace is the doctrine that man cannot resist God's grace.  If you were chosen by God for salvation, you cannot choose otherwise, you will be saved.  Perseverance of the Saints is the doctrine that since God chose you aside from anything about you, God will make you persevere unto salvation.  These are simple definitions of Calvinism's T. U. L. I. P., for more detail a simple internet search will help answer questions.  These definitions, however, will be satisfactory for this article.  In essence, Calvinism is a modern version of Fatalism, which has been around for thousands of years.  Fatalism is, "a doctrine that events are fixed in advance so that human beings are powerless to change them" (Mirriam-Webster Dictionary). 

          The opposite view of Calvinism is a doctrine called Armenianism.  The differences between the two are like night and day.  Instead of man being totally depraved, an Armenian believes man has a free will and the ability to choose salvation.  Instead of Unconditional Election, an Armenian believes God's salvation is based on one condition, our belief/faith, which is our choice.  Instead of Limited Atonement, the Messiah died for all of mankind, irregardless of their choice in salvation.  Instead of Irresistible Grace, an Armenian believes that man can resist the Holy Spirit, if so chosen.  Instead of the Perseverance of the Saints, an Armenian believes a man can fall from grace.  The difference between the two are significant and do not seem to have the ability to be blended together, but it is my opinion that they can.  In fact, when one falls to one of these two extremes, it is usually the result of poor biblical exegesis.  As I have stated before, the Bible is a law book, written in legal code.  The only way to study it is to code plead the scriptures like a lawyer would code plead the law.  With proper study, Romans chapter nine clearly does not teach fatalism.  For more on how to study the scripture please read my article called, How to Study.  With all this in mind, let's look at Romans chapter nine.

Kinsmen According to the Flesh: (Romans 9:1-5)

         Paul starts the chapter out with an emotional plea.  "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart" (Rom. 9:1-2).  Paul feels incredibly sorry for his brethren, "according to the flesh" so much so that he wishes he, "were accursed from Christ" for their sakes (Rom. 9:3).  This is a very strong statement.  Paul cares so much for his brethren that he would give up his salvation for them, if this were possible.  Who are these brethren according to the flesh?  They are, "Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;  Whose are the fathers, and of whom as concerning the flesh Christ came" (Rom. 8:4-5).  Paul, who was a Pharisee, has a strong connection to his brethren, who have rejected the Messiah.

          This is the context of Romans chapter nine.  Many, no doubt, were wondering how God's chosen people have rejected their Messiah.  This chapter is an answer to these types of questions.  Paul is going to explain God's sovereignty in choosing Israel, even though they have rejected their Messiah.  It is important to remember that the topic is clearly the nation of Israel as we go through the rest of the chapter.

The Promise of God: (Romans 9:6-13)

          Here is the start of the answer to why the Jews have rejected their Messiah.  It is, "not as though the word of God hath taken none effect.  For they are not all Israel, which are of Israel" (Rom. 9:6).  Paul first clarifies that the Jews rejection of their Messiah does not prove God's word is untrue. Why not do you ask? Well, because, "they are not all Israel, which are of Israel.  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called"  (Rom. 9:6-7).  Paul is explaining the difference between the Mosaic Covenant and the Abrahamic Promise.  "They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed" (Rom. 9:8).  When God referred to the, "seed" in Genesis 21:12, God was referring to the Messiah.  After all, the Messiah came through the seed of Abraham through Isaac.  This is a reference to the promise.  The children of God will come through the seed of Abraham, or in other words, the Messiah.  This is by faith and not by works of the law (Mosaic Covenant).  The common thought of the day was that the Jews were the children of God (chosen people), because they were blood related to Abraham through Isaac, but this is not what the scripture's teach.  Paul is trying to explain this misunderstanding.  Here is the explanation, "For this is the word of promise, At this time will I come, and Sara shall have a son" (Rom. 9:9).  God made a promise to Abraham, and Abraham believed Him (had faith in Him).  This belief made Abraham righteous before God (Gen. 15:6, Gal. 3:6) and is an example of how we are to become righteous before God.

          To further support Paul's understanding, he argues using Rebecca and Isaac.  "And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)" (Rom. 9:10-11).  It was commonly taught by the Rabbi's that Israel was chosen because of the righteousness of the Patriarchs.  Paul is here refuting this teaching because God chose them before they were even born.  It was not their righteousness that caused the Israelites to be chosen, but God's sovereignty in His choice.  It could not have been based on how good the children were, but only by God's sovereign choice.  God said unto Rachel, "The elder shall serve the younger.  As it is written, Jacob have I loved, but Esau have I hated" (Rom. 9:12-13).  At first glance, this appears that God loved a baby named Jacob, but hated a baby named Esau.  This is only due to our ignorance of the context of Genesis chapter 25 and Malachi chapter 1.  Paul is quoting from two sources here to make his point.  In Genesis 25:23, God said to Rebecca, "Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger."  The topic here is of two nations which came from these two people.  Esau fathered a nation called Edom, who are commonly called Edomites in the scripture (Deut. 23:7).  Jacob, renamed Israel, fathered the nation of Israel.  God favored Israel and hated Edom.  This is not a reference to Esau serving his brother Jacob, but Edom serving the nation Israel.  The last part of the quote is from Malachi 1:2-4.  Genesis is the first book of the Old Testament and Malachi is the last book of the Old Testament.  This quote Paul makes covers over 1,500 years of history.  In Malachi it becomes clear that Esau is represented by the nation Edom.  Malachi chapter one is demonstrating how much God favored Israel over Edom, not Jacob over Esau.  The terms "love" and "hate" is a Hebrew idiom.  It is not used the way we typically use the word hate.  When love and hate are used together it means favored one over the other (Biblical Hebrew, "Hate Your Parents", www.biblicalhebrew.com/nt/lovehate.htm).  The point is that God favored (chose) Israel over other nations (Edom).  This was foretold before the children were even born.

          This here is what causes all the confusion regarding Calvinism and Armenianism.  If you read this chapter out of context without looking up all the quotes, you will definitely come to a Calvinistic conclusion, but this is simply not true.  The context is clearly speaking of two nations and not two people.  It is not speaking of the salvation of individual people, but the national election of one nation over another.  What did God predestinate? He predestined that the nation of Israel would bring forth the Messiah.  He did not predestinate our individual salvation.  The rest of the chapter will confirm this. 

The Predestination of Israel: (Romans 9:14-23)

          The question is asked, "What shall we say then? Is there unrighteousness with God? God forbid" (Rom. 9:14).  The answer is obvious, there is never unrighteousness with God.  Paul then continues his thought from before with new examples.  He used Esau and Jacob to identify the two nations, now he continues the same thought using the examples of Pharoah and Moses.  "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.  So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy" (Rom. 9:15-16).  This quote is from Exodus 33:19.  The context of Exodus 33 is Moses asking to see the face of God.  God answered this by saying it is because Moses has, "found grace in my sight" (Ex. 33:17).  The result is that God, "will make all [His] goodness pass before thee, and [He] will proclaim the name of the LORD before thee; and will be gracious to whom [He] will be gracious, and will shew mercy on whom [He] will shew mercy" (Ex. 33:19).  The context of Exodus 33 is not of salvation, but of whom God will show his glory to.  God is not obligated to give out equal amounts of mercy to all.  He can give out mercy as He pleases.  God does not owe us His mercy.  When Paul says, "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy," the key is to identify what the "it" is.  The "it" refers to God's choosing of Israel.  Paul is still speaking of two nations.  This time, the nation of Egypt and the Nation of Israel.  God clearly favored (chose) Israel over Egypt, as evidenced by Pharaoh's dealings with Moses.  This is speaking of national election, not personal salvation.

          "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth" (Rom. 9:17).  Paul now uses Pharoah as an example to demonstrate the sovereign choice of God.  At first glance, this sounds like God predestined Pharoah to be eternally damned, but as always, the context of this quote needs to be examined.  Paul is quoting the book of Exodus.  Throughout Pharaoh's dealings with Moses, the scripture says his heart was hardened numerous times.  Many times Pharoah is said to harden his own heart (Ex. 8:32, Ex. 9:34), and other times God is said to have hardened Pharaoh's heart (Ex. 11:10, Ex. 14:4).  How can both be true?  Either Pharoah hardened his own heart or God did, but not both.  Here is an example of how both could be true.  If you place butter out in the hot sun, it melts.  If you place clay out in the hot sun, it hardens.  The sun both hardens clay and melts butter, yet the sun never changes.  It is the substance of that which is changed that determines what happens.  God is the same.  God never changes (Mal. 3:6, Heb. 13:8).  He is the same to all people.  To Pharoah he was offensive and his heart was hardened.  To Moses He was not offensive and Moses heart was softened.  Pharoah chose to harden his heart as a result of his encounter with the living God, Moses did not.  However, there is more to the story.

          The Hebrew word used for, "harden" when referring to Pharoah hardening his own heart is kâbad kâbêd which means, "to be heavy, that is, in a bad sense (burdensome, severe, dull), promote (to honour), honour (self)" (Strong's Concordance - H3513).  This is a reference to the pride of Pharoah.  The Hebrew word used for, "harden" when referring to God hardening Pharaoh's heart is châzaq which means, "to fasten upon; hence to seize, be strong, strengthen" (Strong's Concordance - H2388).  This word is usually translated as to strengthen (Ezr. 6:22, Neh. 6:9).  These are two different words used to describe the hardening of Pharaoh's heart.  Pharoah and God were doing two different things.  Pharoah was hardening his heart in a prideful manner to honour himself.  God was strengthening Pharaoh's conviction, which caused him to act a certain way.  The result of Pharaoh's heart hardening was clearly from Pharoah, God simply used Pharaoh's conviction to free the Israelites.  God gave Pharoah the strength to carry through his own intentions.  This is another example of God showing, "mercy on whom he will have mercy" (Rom. 9:18).

          Paul continues, "Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?  (Rom. 9:19).  It appears that God is finding fault in His own will, which does not seem fair to man, but Paul answers his own question by quoting Jeremiah.  "Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory" (Rom. 9:20-23).  This is a quote from Jeremiah 18:6-10.  This passage in Jeremiah clearly is speaking of the nation of Israel, in fact, all nations on the earth.  Either Paul is taking this passage completely out of context, which I highly doubt, or he is still speaking of the nation of Israel.  In fact, God clearly put the responsibility on the nation for doing good or evil (Jer. 18:10).  God builds and plants nations based on His law.  If we practice His law our nation will flourish.  If we do not practice His law our nation will eventually fall into national captivity.  This God did to, "make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory."

          This chapter is clearly designed to demonstrate how God deals with nations, specifically the nation of Israel.  God used nations, like the nation of Israel, as an object lesson for our learning (Rom. 15:4, 1 Cor. 10:11).  What can we learn from these nations of the past?  If we obey God and keep his commandments, He will bless us, but if we do not He will curse us (Lev. 26:2-13, Deut. 28:1-14, Lev. 26:14-39, Deut. 28:15-45).  The law of God tells us what will happen when we obey or disobey, but the nation of Israel is an example of obedience and disobedience for us to learn from.  Israel is God's chosen people.  God chose them to bring forth the Messiah, and He chose them to be an example for us to learn from, but God did not choose them unto salvation.  Salvation comes from our faith in the Messiah.  This is the topic that Paul stated in Romans 9:3, and the topic Paul continued with throughout the chapter.  All you need to do is study the quotes Paul uses and clearly you will see how God deals with the nation of Israel, as well as all nations.  It is an unfortunate misinterpretation to use Romans nine to support a doctrine like Calvinism.  To come to this conclusion you have to ignore proper study and every quote Paul makes.  The last part of chapter nine starts a new topic that continues through chapter eleven.  This will be combined with the study on chapter ten for better understanding.  To continue this study in Romans chapter ten please click here.

By Steve Siefken

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Study to shew thyself approved unto God, a workman that needeth

not to be ashamed, rightly dividing the word of truth.

2 Timothy 2:15 KJV