Introduction:

Romans 1-8: Paul has laid out the glorious truth of salvation by grace through faith for all who believe, both Jew and Gentile.

Romans 9-11: Addresses the perplexing question: "What about Israel?" If God's promises are true and if salvation is for all, why has the majority of Israel rejected their Messiah?

The Problem: Paul's deep anguish over his people (Romans 9:1-3). This isn't an abstract theological discussion for him; it's deeply personal and painful.

Sermon Big Idea: Romans 9 reveals God's unwavering sovereignty in election and His righteous justice, even in the face of Israel's rejection, ultimately pointing to His faithfulness and a future hope.

I. Paul's Passion and Israel's Privileges (Romans 9:1-5)

Romans 9:1–5 (NIV)

1I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit—

2I have great sorrow and unceasing anguish in my heart. 

3For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, 

4the people of Israel. Theirs is the adoption to sonship; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. 

5Theirs are the patriarchs, and from them is traced the human ancestry of the Messiah, who is God over all, forever praised! Amen.

A. Paul's Heartbreak (vv. 1-3):

His "great sorrow and unceasing anguish." This is not faked; it's genuine, deep love for his people.

Paul was willing to take Hell for Israel’s sake 

32 But now, please forgive their sin—but if not, then blot me out of the book you have written.”  Exodus 32:32.

Application: Do we share Paul's passion and longing for the lost, especially those closest to us? Does our theology make us cold or compassionate?

B. Israel's Unparalleled Privileges (vv. 4-5):

We have the following because of God’s special relationship with Israel:

• • Adoption: God's special relationship with them as His firstborn.
  • Glory: The Shekinah presence.
  • Covenants: Abrahamic, Mosaic, Davidic.
  • Law: The divine revelation of His will.
  • Worship: The tabernacle/temple system.
  • Promises: All the prophetic declarations of the Messiah and the Kingdom.
  • Patriarchs: Abraham, Isaac, Jacob – their spiritual heritage.
  • Christ: From their lineage, "who is God over all, blessed forever." (A clear declaration of Christ's deity).

The Paradox: Despite all these advantages, Israel mostly rejects Christ both in the past and the present. This sets up the core theological tension of the chapter.

II. God's Salvation Plan: Not by Descent, but by Promise (Romans 9:6-13)

Romans 9:6–13 (NIV)

6It is not as though God’s word had failed. For not all who are descended from Israel are Israel. 

7Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” 

8In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring. 

9For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” 

10Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. 

11Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: 

12not by works but by him who calls—she was told, “The older will serve the younger.” 

13Just as it is written: “Jacob I loved, but Esau I hated.”

A. God's Word Has Not Failed (v. 6):

The crucial point: "For not all who are descended from Israel are Israel."

There is an "Israel within Israel" – a spiritual Israel chosen by God that loves God and his commands deeply

Though Paul has clarified this earlier in Romans (4:9–17), it deserves repeating here: Paul is not saying that salvation comes only to the descendants of Abraham, Isaac, Jacob, and his twelve sons. Rather, he is saying that salvation (election; see Rom. 9:11) is based on promises, but that the promises of salvation do not flow along lines of heredity. Rather, they flow along lines of faith. - Kenneth Boa and William Kruidenier

B. Isaac and Ishmael (vv. 7-9):

Both were sons of Abraham, but only Isaac was the son of the promise because he was born out of the promise that God gave to Sarah and Abraham. 

"It is not the children of the flesh who are God's children, but the children of the promise are counted as offspring." This might seem difficult, but it is worth noting that Ishmael did not get the short end of the stick. He also fathered many sons, which most scholars

Principle:  God's love, grace, mercy, and salvation are based on His promise, not human lineage or effort.

C. Jacob and Esau (vv. 10-13):

Another example that is even more striking: twins, born to the same parents, before either one of them had done any good or evil deeds.

"Though they were not yet born and had done nothing either good or bad—in order that God's purpose of election might continue, not because of works but because of his call—she was told, 'The older will serve the younger.'"

"Jacob I loved, but Esau I hated." (A Hebraism meaning to love less in comparison, not necessarily active malice, but a distinction in purpose).

Main Idea: God's election is unconditional, based solely on His sovereign will, not on human merit or foresight. It's about His purpose.

III. God's Righteousness, Justice, and Mercy (Romans 9:14-29) 

Romans 9:14–29 (NIV)

14What then shall we say? Is God unjust? Not at all! 

15For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 

16It does not, therefore, depend on human desire or effort, but on God’s mercy. 

17For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” 

18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden. 

19One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” 

20But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’ ” 

21Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use? 

22What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? 

23What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory—

24even us, whom he also called, not only from the Jews but also from the Gentiles? 

25As he says in Hosea: “I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one,” 

26and, “In the very place where it was said to them, ‘You are not my people,’ there they will be called ‘children of the living God.’ ” 

27Isaiah cries out concerning Israel: “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved. 

28For the Lord will carry out his sentence on earth with speed and finality.” 

29It is just as Isaiah said previously: “Unless the Lord Almighty had left us descendants, we would have become like Sodom, we would have been like Gomorrah.”

A. Is God Unjust? (v. 14):

Paul anticipates the objection. "By no means!"

B. God's Right to Show Mercy (vv. 15-16):

Cites Exodus 33:19: "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion."

Principle: Salvation is "not of him who wills nor of him who runs, but of God who shows mercy." It's His prerogative.

C. God's Right to Demonstrate Power (vv. 17-18):

Cites Pharaoh (Exodus 9:16): God raised him up to demonstrate His power and make His name known.

"So then, he has mercy on whomever he wills, and he hardens whomever he wills."

Understanding "Hardening": Not that God forces sin, but He withdraws His restraining grace, allowing hearts already inclined to rebellion to harden further. He uses even rebellion for His purposes.

D. The Potter and the Clay (vv. 19-24):

The Objection: "Why then does he still find fault? For who can resist his will?" (v. 19).

Paul's Rebuttal: "Who are you, O man, to answer back to God?" (v. 20).

The Creator has absolute authority over the creation. The potter has the right to make vessels for noble use and for common use from the same lump of clay.

Application: This is not about arbitrary cruelty, but God's right to display His glory through both His mercy and His justice.

Vessels of Wrath & Mercy: God endures "vessels of wrath prepared for destruction" (those who persist in rebellion) and prepares "vessels of mercy, which he has prepared beforehand for glory."

Who are these vessels of mercy? "Even us whom he has called, not from the Jews only but also from the Gentiles." (v. 24). This is the glorious outcome! God's election extends beyond ethnic Israel to include Gentiles.

E. Prophetic Confirmation (vv. 25-29):

Paul uses Hosea (vv. 25-26) to show God calling "not my people" (Gentiles) "my people."

He uses Isaiah (vv. 27-29) to show that only a "remnant" of Israel will be saved, confirming that God's plan was never about saving all ethnic Israelites.

Main Idea: The inclusion of Gentiles and the salvation of a remnant of Israel are both consistent with Old Testament prophecy and God's sovereign plan.

Call to Action/Reflection:

• Have you truly embraced salvation as a gift of God's sovereign mercy?
• Does this truth lead you to worship and humility?
• Are you burdened for the lost, trusting God's sovereign hand in their salvation?