Crell not Schlichting, see Thol. Murray claims the Arminian interpretation of Rom 9: Nay, he hath declared in his word, both by types and by express testimonies, that believers are accepted as the "children of the promise," while unbelievers are rejected, thoughthey are "children after the flesh.
The Jew was a devout believer in the doctrine of election—that is the doctrine of corporate election. There are some, that by Esau and Jacob do understand their posterity, and not their persons; that say, the love and hatred of God, in the forecited text, doth only or chiefly respect temporal things; God loved Jacob, i.
Is Paul in verses talking about individuals or nations? There is an Israel within Israel, a remnant that God has preserved in order to maintain his covenant promises to Abraham. Luke, an intimation of rebuke; here, with severity: My sovereignty is not simply to be scrutinized, it is to be heralded.
This passage clearly teaches that God is sovereign and our salvation does not depend on us we cannot work our way to heaven. The doctrine has very often appeared exceeding pleasant, bright, and sweet. As for Isaac, not all of his seed received the promise, but only Jacob.
That is, the distribution of favors is on the principle advanced by the prophet, and is in accordance with the declaration that God had in fact loved the one and hated the other.
Paul uses the theological position of the Jews as the starting point of his argumentation, but he presses their theology much farther than they intended. What Paul does attack vigorously is the attitude which occasions such a response. Israel here as well as below may mean the people, but here in the popular sense, there in the divine ideathese are Israel veritably, and in the sense of the promise.
Again, this leaves the ultimate determination of who the elect will be to the elect themselves. Is there unrighteousness injustice with in God viz. Our salvation is as secure as its foundations, and, my friend, there is no surer foundation for our salvation than the elective will of God.
Only notice now that this is the plight of Israel: After all, Paul was an expert in Hebrew and Aramaic and a master exegete. It is the expression of an affectionate and self-denying heart, willing to surrender all things, even, if it might be so, eternal glory itself, if thereby he could obtain for his beloved people those blessings of the Gospel which he now enjoyed, but from which they were excluded.
Will nothing separate us from the love of God in Christ? Others express their love by professing themselves ready to give their life A romans 9 exegisis their friends; he declares the intensity of his affection by reckoning even his spiritual life not too great a price, if it might purchase their salvation.
With this national rejection of Israel the Apostle now deals: Have I loved - I have shown affection for that people; I have bestowed on them great privileges and blessings, as proofs of attachment. Attempts have been made to explain away the meaning here, by understanding excommunication, as Grot.
No idea of malice is implied of course. Let it not be: But of him that called - Of his own good pleasure who called to that privilege whom he saw good. I will not simply be pondered, I will be proclaimed. But only a bit. Paul had been set apart and consecrated by Christ to His service; and he had prayed that this devotion of himself might be for the good of his countrymen: If taking Scripture out of context is the only explanation of our theology, we might consider altering our theology before we charge Paul with misusing Scripture.
This Israel within Israel is not just a bunch of individuals who believe in Messiah Jesus; it is a collective group that is called the remnant. The former part of this assertion is refuted here, the latter, Romans 9: How much more would a dyadic thinker, whose very identity is wrapped up in what it means to be a Jew, grieve not merely over the loss of souls, but also over the loss of his nation, that has failed to fulfill her historic role, especially when that role includes the salvation not only of the Jewish people, but as Paul will argue, of the entire world?
Though the church possesses these blessings, they are at the same time the exclusive privilege of national Israel. This article addresses the second. Nearly verbatim from LXX. This misunderstanding springs from an observable phenomenon that was perhaps more obvious in Rome than in other cities; namely, that God has stopped blessing Israel and has transferred the blessings intended for Israel to the mostly gentile church.
This is well put by Chrys.: Only the children of the promise are regarded as descendents. The guilty criminal cries for mercy before his judge.Romans “This utterance (ἐῤῥέθη) took place in conformity with the expressly testified (in Malachifreely cited from the LXX.) love of God towards Jacob and abhorrence of Esau.” Thus, that utterance agrees with this.
Then in verses Paul discharges a series of rapid-fire exhortations that whiz by without much connection or clarification. But a closer look shows that the passage is not arbitrary, but loosely tied to what precedes it in Romans 9 Commentary, One of over Bible commentaries freely available, this commentary, originally published in four parts, is a digest of vatious readings and marginal references.
Oct 23, · Romans says two things: God has mercy upon whom He desires and He hardens whom He desires. Now to have mercy is to accept the person just as. At RomBoice (Romans 9–11, –) takes eight pages to discuss what he calls the “Dallas doctrine” (which is given this label because of the prominence of a Free Grace teaching at Dallas Seminary, beginning with Lewis Sperry Chafer, its founder).
The Book of Romans Chapter 9. Chapter Overview: In this chapter St.
Paul, after strongly declaring his love and esteem for them, sets himself to answer the grand objection of his countrymen; namely, that the rejection of the Jews and reception of the gentiles was contrary to the word of God.Download