Romans: Election, Israel, and Covenant Mercy

Who is Israel? Part 3 of 6

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2002-01-20

Synopsis: In this sermon, John Weaver continues his series on the identity of true Israel by expositing Romans 9:1-18. He argues that Paul's teaching on justification by faith alone does not nullify God's promises to Israel, because not all physical descendants of Abraham are the true Israel. Using the examples of Isaac and Jacob, Weaver emphasizes that God's sovereign election, not natural descent or human works, determines who are the children of promise. The true Israel consists of those who are saved by grace through faith, the genuine believers in Christ.

[John Weaver] Alright, well let's open our Bibles into Romans chapter 9. And Larry, you're getting in on the third part of a series, so maybe I can help catch you up. Romans chapter 9, and let's read verses 1-18. The Apostle Paul writes, 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.

[John Weaver] For I could wish that myself were a curse from Christ for my brethren, my kinsmen according to the flesh, who 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, who is over all, God bless forever, amen. Not as though the word of God had taken none effect, for they are not all Israel who are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. That is, they which are the children of flesh, these are not the children of God, but the children of the promise accounted for the seed. For this is the word of promise, at this time I will come and Sarah shall have a son. 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 anything good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder

[John Weaver] shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. 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 showeth mercy.

[John Weaver] For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth. For the last two weeks, we've been studying the subject, who is Israel? In part one, I gave you an introduction and we dealt with Romans chapter two, especially verses 28 and 29, where the Apostle Paul said that the true Judahite is not one who is circumcised in the flesh, but his circumcision is of God, whose praise is of God and not of man. And then last week we looked at Romans chapter 4, and we saw that Abraham was indeed the father of all those that believe. He was the father of those that walk in the steps of Abraham. In fact, Galatians chapter 3 and verse 7 summed it up when the Word of God says explicitly, Know ye therefore that they which are of the faith the same are the children of Abraham.

[John Weaver] And so the Word of God is telling us it is the genuine Christian, It is those who are saved that are indeed the children of Abraham. Now when you come to Romans chapter 9, Romans chapter 9 basically intensifies the truth that Paul has been enunciating. In fact in chapter 9 Paul deals with a very serious objection to his teaching of justification by faith alone. Now may I remind you that Paul's argument For justification by faith alone begins in Romans chapter 3, and it goes all the way through the latter part of chapter 8. In fact, what he deals with in chapters 9, 10, and 11 are basically an objection to his doctrine of justification by faith.

[John Weaver] Now, if justification by faith is true, what about God's promise and covenantal relationship with national or natural Israel? That's the question. Is there a failure on God's part since not all Israel is saved and the greater part rejects the Messiah? Paul demonstrates in Romans chapter 9 that the truth of justification by faith alone is not inconsistent with the promises of God. The truth that Paul is going to enunciate in this chapter is indeed upsetting to those individuals who trust in externals and who rejoice in the flesh and really love rites and ordinances. But what Paul does is this.

[John Weaver] He begins in such a way so as to not upset them immediately. In other words, he begins, as I'm going to show you, by expressing that he is indeed stating the truth and showing his love for them. I've got a friend, and I love to hear him preach, but he was at one time in a barber's chair. And the barber wanted to argue with him over Romans 8 and Romans 9 over the doctrine of election. Well, my friend certainly did not want to argue, but he said, look, let's choose a point of the beginning. He said, let's begin where we agree, and then let's go down this list and try to take things one at a time. So after having begun where they agreed, when my pastor friend got through with him, every objection the man had was gone. And he was left dumbfounded because when the pastor got through, he had to agree with the pastor. And finally, he said to him, well, Pastor, he said, today we began where we agreed. Next time when we talk, let's begin where we disagree.

[John Weaver] So what Paul is doing is showing these individuals, look, I do have some love and concern for you. So it's not just simply in your face. So look at it, if you would please, in verse 1. And you have, first of all, Paul's affirmation. He says, I say the truth in Christ, I lie not. My conscience also bared me witness in the Holy Ghost. Now, there are some scholars that regard verse 1 as an oath. However, it is not necessarily needful to interpret verse 1 as an oath. The mode of assertion that the Apostle Paul uses in verse 1 is thoroughly scriptural. You're going to find that as you study the Bible, many times there is an assertion and then a denial. Paul said, I say the truth in Christ, that is an assertion. I lie not, that is a denial. I'm not lying.

[John Weaver] Do you remember when the Pharisees sent men to John the Baptist? And they asked him, Art thou the Christ? And the scripture says in John 1 in verse 20 that he confessed and denied not. There's the positive and the negative. He confessed that he was not the Christ. He confessed that he was not the Messiah. He did not deny that he was the forerunner, but he certainly did not confess that he was Christ. So he confessed and denied not. When you get to Isaiah 38 in verse 1, Isaiah comes to the king, King Hezekiah, and he tells him, he says, Set thy house in order, for thou shalt die and not live.

[John Weaver] So you have an affirmation And you have a negation. Thou shalt die and not live. And so basically what the Apostle Paul is doing is this. In Romans chapter 9 and verse 1, he is giving a formal assertion of his integrity. He is saying basically, I am speaking the truth in Christ. I am not lying. My conscience is bearing me witness in the Holy Ghost. In other words, he is essentially saying this. What I'm about to say, I'm saying as a Christian man before Christ, realizing that I must answer to Christ for what I say. So I'm giving this answer to you before Christ in a clear conscience, and the Holy Spirit is bearing me witness that what I'm saying is indeed truth. So you have been Paul's affirmation. He said, I'm not lying. I'm telling you the whole truth. I'm giving you this affirmation. So look in verses two, verse two, and you can see secondly, Paul's heaviness. So he affirms he's going to give them the truth, and then he expresses his heaviness.

[John Weaver] He says, I say the truth in Christ, I lie not, my conscience also bear me witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart. So the Apostle Paul is now speaking of the great grief, a continual and incessant sorrow that was constantly and continually in his heart. What the Apostle Paul is saying is this, I am no indifferent spectator to the distresses of my people.

[John Weaver] I'm not just simply a bystander looking on with indifference. I'm concerned about you. I've got great heaviness. I have great sorrow in my heart. And I want you to know that it's constant and continual. I don't just think of you and then forget you. So Paul then not only gives an affirmation that what he's about to say is the truth, he now gives his heaviness and says that he's constantly and continually in great sorrow for them.

[John Weaver] Now look at verse three, because here you have Paul's heart. Points are going rather quickly because we want to get to the meat of the situation. Let's read verses 1 through 3. He said, 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. For I could wish that myself were cursed from Christ for my brethren, my kinsmen, according to the flesh. So now Paul is speaking of his brethren, his kinsmen, according to the flesh. Now I want you to note, first of all, that Paul is not speaking nationalistically. Let me say it another way. Verse 3 is not nationalism in the sense that we know it today. Today, nationalism and patriotism are associated with a political and a geographical entity. We say, for instance, we are Americans.

[John Weaver] What do we mean by that? We say that means we live in America. It is a political and a geographical location. You've heard the old expression, and a lot of people have used it in this country, my country, right or wrong, my country. Well, I certainly disagree with that. I'm certainly patriotic. And I want to do everything I can to protect my country and promote my country. But when my country is contrary to God, my country is wrong. And when my country is contrary to the Constitution, to the original compact that we agreed upon, when it's contrary to that, then it's wrong. It still may be my country, but it's wrong. So, but when you and I think of nationalism, We think of a political or a geographical area.

[John Weaver] This was not the concept in biblical times. Paul's concept was familialistic and religious. Note if you would what he said in verse 3. For I could wish that myself were cursed from Christ for my, not countrymen, but my brethren and my kinsmen according to the flesh." So he's then referring then to all of his Israelitish friends as his family. They are his kinsmen. In fact, look in your Bibles to the book of Genesis chapter 14, whole Romans chapter 9. Genesis chapter 14. And notice, if you would please, verse 14.

[John Weaver] I'm sure most of you have picked up on this. Genesis 14, verse 14. In fact, let's read verse 13. And there came one that had escaped and told Abram the Hebrew, for he dwelt in the plain of Mamre, the Amorite, brother of Eschol and brother of Aner. And these were confederate with Abram. And when Abram heard that his brother was taken captive, He armed his trained servants, born in his own house, 318, and pursued them unto Dan. Now, who's the brother that had been taken captive? Lot. Do you know what relation Lot was to Abraham? He's his nephew. But when he heard that his brother had been taken captive, so he didn't just look upon Lot as a nephew, he called him a brother.

[John Weaver] Now, I want you to note something else. I want you to note that there were 318 trained fighting men in Abraham's household. Look, if you would please, let's go over this again. And when Abraham heard that his brother was taken captive, he armed his trained servants, not his servants, just his trained servants, that is trained fighting men, born in his own house. 318. If Abraham had 318 trained fighting men born in his own house, how many men did he have who were too old or too young or not trained in warfare?

[John Weaver] And what about their wives? What about their daughters? What about their little children? In other words, when you talk about Abraham's household, he probably had around 2,000 people in his household. Well, 318 trained fighting men. If they had a wife each, and if they had two kids each, you figure it out. And so, these individuals then are basically referred to as a family. Look in Genesis 17, beginning there with verse 10. Look what it said. Genesis 17, verse 10.

[John Weaver] God says, this is my covenant, which you shall keep between me and you, and thy seed after thee, every man child among you shall be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child of your generations. He that is born in the house, watch, or bought with money of any stranger which is not of thy seed. He that is born in thy house, and he that is brought with money, must needs be circumcised, and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child whose flesh of the foreskin is not circumcised, that soul shall be cut off from his people. He has broken my covenant." So every man-child had to be circumcised, and thus they were religiously connected as well as familialistic. So they were considered family and they were also considered religiously connected as well.

[John Weaver] So for the Apostle Paul, are you listening? Israel meant a family and a faith. That's why he says in Romans 9, I could wish myself a curse from Christ for my brethren, my kinsmen, according to the flesh. Their rejection of Christ and God's rejection of the nation was extremely personal to the Apostle Paul. It was like losing a real brother or a real sister. It was like losing a mother or a father. Moreover, since their rejection included an apostasy, that is a turning from the true faith, There was a religious hurt the Apostle Paul felt as well. It was not just a family hurt. It's not that just some member of the family had died. It's that those family members had turned from the true faith. Now, if you look in your Bibles to Romans chapter 11, and notice if you would what he says in verse 1 to show you the Apostle Paul's thinking, He says, I say, then have God cast away his people. God forbid that is perish the thought. He says, for I also am an Israelite.

[John Weaver] Of the seed of Abraham, of the tribe of Benjamin, now let's just stop. He said, I'm also an Israelite. That is, I'm one of the twelve tribes. I'm of the seed of Abraham. That is, I'm a direct descendant of Abraham. I'm in his lineal descent. He said, I'm a Benjamite. That is, he was of the tribe of Benjamin. But he could also claim that he was a Judahite because Benjamin was in Judah. So here the Apostle Paul is an Israelite, he's a Benjamite, he's a Judahite, and he's a direct descendant of Abraham. So Paul then had real strong feelings for his people.

[John Weaver] His kinsmen, he called them, according to the flesh. And so their rejection of the Messiah, and God's rejection of the nation, was extremely personal and painful to the apostle. Now, look if you would please in verse 3, and I don't have a great deal of time today to deal with this in detail, but he says, For I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh.

[John Weaver] Now the question is, what are we to make of this statement? When Paul says, for I could wish that myself were a curse from Christ, is Paul wishing to be cut off, to be reprobated, to be damned for Israel's sake? Having understood Christianity, salvation and damnation, is it possible for a Christian to really want to be damned in order to save others. Now, some scholars will tell you that was exactly what Paul had in mind.

[John Weaver] However, I don't necessarily think that is so. Let me explain what I mean. When you look at verse 3 and look at the first four words, for I could wish, The Greek tense could be literally translated, I could be wishing, that is, if it were possible. Paul does not say he does wish, but he said he could wish. For instance, let me show you how this is used. Look in your Bibles to the book of Philemon and verse 13. Right before the book of Hebrews you have the little book of Philemon. Philemon and verse 13.

[John Weaver] You remember Onesimus was the runaway slave. And he was converted in Rome under the influence of the Apostle Paul. And so Paul sends Onesimus back to Philemon. But Onesimus had been very beneficial to the Apostle Paul. Look what he says in verse 12, whom I have sent again That is, he sent Onesimus back to Philemon, whom I have sent again. Thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity, but willingly." So when you go back to verse 13, you could read it like this,"...whom I was wishing to have retained with me."

[John Weaver] I wanted to retain him, but I didn't. It was something I would like to do or be able to do, but I could not do and would not do without your permission.

[John Weaver] Now, the point I'm trying to make is this. When you come back to Romans chapter 9 and verse 3, Charles Hodge, the great theologian, interprets this text like this, I could wish were the thing allowable or possible. In other words, what Paul is saying is, I could have such a wish as this, but it's not possible. It would not work. I cannot die for you. Now, if you look in Galatians 4 and verse 20, let me show you one other illustration of the same construction. Galatians 4 and verse 20. Look what the Apostle Paul says, Galatians 4 and verse 20. He tells these Galatians, I desire to be present with you and to change my voice, but I stand in doubt of you. Now, what is Paul saying in verse 20? I desire to be present with you now.

[John Weaver] I want to be there with you now. But was it possible? No, because Paul was somewhere else. In other words, he could say, I'm wishing to be there with you. I'd really like to be there, but it's impossible. I cannot be there. Now, when you go back to Romans 9 in verse 3, essentially this is what Paul is saying. When you understand the great heaviness and the continual sorrow that he had in his heart, he is saying in verse 3 in effect this, you know that I'm so concerned about you, and I'm so concerned about this situation, that if somehow or other my being sacrificed would help you, I'd be willing to do so. But of course it's not possible.

[John Weaver] The nearest thing that we have to this concept is found in the book of Exodus chapter 32. And you will find that Moses and Paul thought a lot alike. In Exodus chapter 32, beginning there with verse 30. Exodus 32, verse 30. And it came to pass on the morrow that Moses said unto the people, You have sinned a great sin, and now I will go up unto the Lord. Peradventure, I shall make an atonement for your sin. And Moses returned to the Lord and said, O, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin, if not, blot me, I pray thee, out of thy book which thou hast written. What is Moses saying? Lord, if you're not going to forgive this people, I don't want to live. Just blot my name out as well.

[John Weaver] Let me tell you something, folks. It is extremely difficult to comprehend the passion and the sorrow and the heaviness that a Moses and a Paul felt for their own people. I would venture to say There are very few people in this land today, or even in the world, that could stand up with Moses and Paul and say the same truth. It is true we're concerned about our country. It is true that we're concerned about our family. It is true that we're concerned about our friends. But none of us, if we tell the truth, could say with the Apostle Paul, I have continual and constant sorrow and heaviness in my heart, wanting you to be right with God and wanting you to be converted. See what I'm saying? It's hard to comprehend. So Paul's heart is expressed in verses 2 through 3. So when any Israelite heard this, he did not take what the Apostle Paul said lightly because he understood. Paul was speaking from a family standpoint, and from the standpoint of faith. Now, look if you would, in verses 4 and 5, at Paul's identification.

[John Weaver] He said in verse 3 that he could wish himself accursed from Christ for his brethren, his kinsmen according to the flesh, and now he identifies who those brethren, who those kinsmen are. He says, who 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 is concerning the flesh Christ came, who is overall God blessed forever? So Paul then identifies his brethren, his kinsmen according to the flesh, so there can be no misunderstanding. He says they are Israelites. He identifies them by their religious heritage.

[John Weaver] Now, let's look at verses 4 and 5 in detail. He specifically delineates certain things concerning Israelites. He says in verse 4, to whom pertaineth the adoption. What does that mean? Well, it was the glory of national or natural Israel to be deemed the people of God. And let's be absolutely honest, folks. Israel, national, natural Israel, were indeed the people of God in an unusual sense. God did not give his law to the Babylonians.

[John Weaver] He did not reveal himself to the Assyrians. He simply chose Israel. Notice if you would, whole Romans 9, but go back in your Bibles to the book of Deuteronomy chapter 4. Look at what the Bible says. Deuteronomy 4, and let's begin reading there with verse 32. Deuteronomy 4, verse 32. Look what he says. Deuteronomy 4, verse 32. For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and asked from the one side of heaven unto the other, whether there had been any such as this great thing is, or have been heard like it. What great thing? Here it is. Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?

[John Weaver] Or hath God assayed to go and take him a nation from the midst of another nation by temptations, by signs, and by wonders, and by war, and by a mighty hand, and a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes. Unto thee it was showed that thou mightest know the Lord he is God.

[John Weaver] There is none else beside him. Out of heaven he made thee to hear his voice, that he might instruct thee, and upon earth he showed thee his great fire, and thou hearest his words. out of the midst of the fire. So here Israel is in a unique situation. They have heard God.

[John Weaver] Now look, if you would, to Deuteronomy 7 verses 6 through 8. Deuteronomy 7 verses 6 through 8. Note, if you would, please. He says, For thou art a holy people of the Lord thy God. The Lord, by God, had chosen thee to be a special people unto Himself above all the people that are upon the face of the earth." Note, the Lord, by God, had chosen thee a special people to Himself above all the people that are upon the face of the earth. The Lord did not set His love upon you nor choose you because you were more in number than any other people, for you were the fewest of all people, but because the Lord loved you. So the Lord chose Israel because He loved Israel. Did you know, and you don't have to turn there, We're talking about how Israel is the adopted son of God in the Old Testament, natural Israel. But in Exodus chapter 4 and verse 22, and in Jeremiah 31 and verse 9, God says, Israel is my son, even my firstborn.

[John Weaver] So, to them went the adoption. Go back, if you would please, to Romans 9. They were considered the adopted son of God. They were considered to be the people of God. Now, in Romans chapter 9, he also mentions this. He said, who were Israelites to whom pertained the adoptions and the glory. Well, what glory? Well, that's the Shekinah glory. And you can find it, you don't have to turn there, in Exodus 14 verse 34.

[John Weaver] But everyone knows that when God led the children of Israel out of Egypt, He led them by a cloud during the day and a pillar of fire by night. And when that tabernacle was set up, what happened? The Shekinah glory of God came down. When the temple was built, the Shekinah glory of God came down. No other nation, no other people had the presence of God like national. or natural Israel. So, to them, not only were the adoptions, but also the glory.

[John Weaver] And then notice, if you would please, in verse 4, he said, and the covenants. Of course, God had bound Himself to Israel by covenant. I don't have to go through all these covenants. There's the Abrahamic covenant. There's the Davidic covenant. In fact, there's the Sinaitic covenant. Don't you remember when God gave the law in Exodus chapter 19, what did the people say? All that the Lord had said we will do. They have the covenants. And then he says in verse four, and the giving of the law. Now, the giving of the law was an aspect of the covenant. But the law was basic to Israelite life. God had expressed himself and God has revealed his will to his people through the law. That is how they should conduct themselves toward God and toward others. So, they had the adoptions, they had the glory, they had the covenant, they had the giving of the law in verse 4, and the service of God. Well, what's the service of God?

[John Weaver] That was all the rituals, all the pomp, all the ceremonies, and all the sacrifices that were involved in the tabernacle of the temple. They had all of that. And then he says, and the promises. Well, of course, the promises We're going to see later referred to Jesus Christ the Messiah. But if you would turn very quickly to the book of Acts 26, just back a few pages. Acts 26 and look at verse 6. You'll see the Apostle Paul referring to the promise. Acts 26 and verse 6. He's standing before Agrippa and he says, And now I stand and am judged for the hope of the promise made of God and our fathers, the hope of the promise and of course the hope of the promise of course is referring to the Messiah the Lord Jesus Christ now I want you to understand that when Paul uses the term Israelite he is using it in the sense of a family and a faith and then if you look in verse 5 of Romans chapter 9 He's identifying who the Israelites are.

[John Weaver] They are the ones who have the adoption, the glory, the covenants, the giving of the law, the service of God, the promises. And then he says, whose are the fathers and of whom is concerning the flesh Christ came, who is overall God bless forever. Now, note, if you would, and the promises and then he speaks of Christ.

[John Weaver] Now, verse seven, he deals with the heritage of the fathers, men such as Abraham, Isaac, Jacob and David. These men were indeed highly favored and blessed men, and consequently, historically speaking, they have been regarded with great distinction now through the ages. Paul is demonstrating that it was through these men the Messiah, the Lord Jesus Christ, came. So he speaks then not only of the fathers, but look what he says, whose are the fathers, and of whom as concerning the flesh Christ came, Who is, over all, God-blessed forever? By the way, I want to point out, Paul is here speaking of the Theoanthropic Christ. All that word means is, the God-man. It is true Jesus Christ descended of the Fathers. That is, He condescended and took upon Himself flesh and blood such as you and I have. so that Jesus Christ was perfect man. But He was more than perfect man. He was also perfect God. That's what the Scripture means when He said He is God blessed forever. Notice, if you would please, I want you to turn to 1 Timothy 3 and verse 16.

[John Weaver] I can quote this verse, but I want you to see it. It's a very important verse. 1 Timothy 3 and verse 16. Watch it carefully. The Apostle Paul writes, and without controversy, great is the mystery of godliness. God was manifest in the flesh, justified in the spirit, seen of angels, priesthood of the Gentiles, believed on in the world, and received up into glory. But note what he says in verse 16, and without controversy. without controversy. Grey is the mystery of godliness. What is the mystery of godliness? God was manifest in the flesh. So Jesus Christ is the God-man. Perfect man and perfect God. So the Apostle Paul then in identifying who Israel is, he says they have the adoptions, they have the glory, they have the covenants, They have the giving of the law. They have the service of God. They have the promise. And it was through these fathers that God gave us His Son. And His Son is God-blessed forever.

[John Weaver] Now, let's get to the meat of what I want to share with you today. And that's verses 6 through 8. And here's Paul's explanation. Paul's explanation.

[John Weaver] Now remember, if you would please, The grand objection to the Apostle Paul's teaching of justification by faith alone centered around this single fact. Most of the nation had rejected Christ. And Christ had said, you're going to be left to yourself, your house is going to be destroyed. They had cast off Christ and God had righteously cast them off. Now here's the question. Did that act And that fact of rejection nullified the promises of God. Did it make the Word of God of none effect?

[John Weaver] Well, what Paul is about to tell us in verses 6 through 8 is highly contrary to the flesh. The nation at that time did not want to hear it. The individuals at that time did not want to hear it. And a lot of people today do not want to hear it. But here is what he is going to tell us. He's going to tell them that God is absolutely sovereign, and that God's salvation, God's redemption, God's word, God's promise does not depend upon man in any way whatsoever. The rejection of the nation or the rejection of the Messiah did not imply a failure in God, His word, or His promise.

[John Weaver] Now before I go further, let's read verse 6. He says, Not as though the word of God had taken none effect, for they are not all Israel who are of Israel. Not as though the word of God had taken none effect. In other words, Paul says my teaching does not negate the promise of God. It does not nullify the covenants of God. It does not imply a failure in God whatsoever. Now why does Paul make this statement, for they are not all Israel who are of Israel?

[John Weaver] Let me tell you, it was a common opinion among the Jews in Christ's day that the promises of God made to Abraham and his seed included all the natural descendants sealed as such by the right of circumcision and that these indeed would inherit all the blessings promised by God. They believed that just being the natural descendants of Abraham was sufficient, and thus it was enough for them to say, we have Abraham to our father. That's what they told Christ in John chapter 8.

[John Weaver] They said, we be not born of fornication. We have one father, even Abraham. In other words, we've got a father, Christ. You don't. You're an illegitimate child. That's what they were telling Him. It's sufficient. We've got Abraham to our fathers. And thus what they were doing was this. They were rejecting and objecting to Paul's teaching as being inconsistent with the promises of God. Why? Because they did not believe in Christ. And Christ had cast them off. And therefore they said, Paul, your teaching cannot be right. Because it would nullify the promises of God.

[John Weaver] Well, let me show you. Flip back in your Bibles to Romans chapter 3. Paul had already told them that there was no action of man that could thwart the promise of God. Notice in Romans 3 in verse 1. He says, What advantage then hath the Jew? Or what profit is there of circumcision? And remember the word Jew means Judahite, that is, Someone of the tribe, the lineage, or the land, or the house, or the nation of Judah.

[John Weaver] That's where the tabernacle was. That's where the temple was. So what advantage did have the Judahite, or what prophet is there of circumcision? Much in every way. Chiefly, here's the chief advantage. Because that under them were committed the oracles of God. That is, they had the word of God. Notice what he says in verse 3. For what if some did not believe shall their unbelief make the faith of God without effect. God forbid! Yea, let God be true, and every man a liar, as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged." He said, so what if they don't believe? Does that nullify and make void the Word of God?

[John Weaver] He said, of course not. No, it does not. Well, how can the Apostle Paul say that? Well, let's go back to Romans chapter 9, and I want you to see what the Apostle Paul is actually teaching. He is demonstrating in verse 6, and actually on down through verse 8, that natural privilege is negated by the sovereignty of God. That is, the natural privilege these people were claiming was useless and worthless. He says in verse 6, they're not all Israel who are off Israel.

[John Weaver] Now what does that mean? Let me just tell you. First of all, it means that natural privileges, it means descendancy from Abraham, means nothing as far as God's salvation is concerned.

[John Weaver] Now listen carefully because it's going to get tricky. I'm going to show it to you. The promise to Israel was not made to the whole nation. I'm only saying what Paul says, but to a limited portion of it. Even Abraham's natural seed were not all in the covenant. And therefore God's blessings did not proceed along the line of natural descent.

[John Weaver] Now this is demonstrated by the choice of Isaac over Ishmael. Abraham had another son. He had Ishmael, who was by Hagar. But what did God do? Abraham said, O that Ishmael might live before you. God said he shall indeed be a great nation, but I'm not choosing him. I'm going to give you a son. Not only did Abraham have Isaac, but do you realize that after Sarah died, he married again. He married Keturah.

[John Weaver] He had Zimran, Jokshah, Midan, Midian, Ishvak, and Shuah. All born of Keturah. In Genesis 25 verses 1 and 2. Now while his children like Ishmael and these children by Keturah were given some inheritance, some little bit. They were given some inheritance and sent away. Isaac received the estate. Isaac received everything, according to Genesis 25, verses 5 through 6.

[John Weaver] Now, you've got to understand, listen carefully, I'm going to show it to you. Isaac was born according to God's purpose. According to God's power. According to God's promise, and according to God's time, and he was born not by ordinary nature. What do I mean by that? He was the child of promise. Someone tell me how old Abraham was when Isaac was born? A hundred. How old was Sarah? Ninety. Is that ordinarily? Does that ordinarily happen? No. No. Thank God.

[John Weaver] I heard some white ladies say amen to that. That's for sure. I tell you what, my six grandkids, I hear Alice say all the time, I understand why God gives you children when you're young. Just the grandkids will run you in the ground. But the point that I'm trying to make is this. Here was the distinction that God made at the very first Are you listening carefully?

[John Weaver] It was not Abraham's position, but it was God's promise that determined the true seed. The true seed was not Ishmael. The true seed was not Zimran and Jokshon, Midan and Midian and Ispach and Shua. No, no, no, no. The true seed was Isaac. Now listen carefully. Since God limited his original promise to one son of Abraham, This limitation necessarily excludes the purely natural descendants as well. If God drew the distinction at the outset, it could not be wrong to draw it subsequently through the ages.

[John Weaver] Now, let me show you what the Apostle is going to do. The Apostle distinguishes between the seed as a whole and the promised seed in order to emphasize divine election as the fundamental principle. Let me say it again. The apostle distinguishes between the seed as a whole, that's why he says they're not all Israel, who are of Israel, and the promised seed in order to emphasize divine election as a fundamental principle. Now, let me say it another way. The common election and selection of the nation of Israel as a whole does not prevent the sovereign God of infinite holiness from choosing for himself, according to his own purposes and his own counsel, whatever portion out of that nation he chooses to save. When Paul says they are not all Israel who are of Israel, he is just simply pointing out the fact that natural descendancy from Abraham is not the basis nor the foundation for salvation or blessing. To put it another way, all belonging to external Israel, all belonging to national natural Israel, are not the people of God.

[John Weaver] Let's look at it from another perspective, and I think you can understand it. I could say it like this. All who are in the church are not of the church. We've got a lot of people in churches across this country that are legitimate, quote-unquote, lawful members. Many of them in good standing. But they're lost as a hound dog. And they're not really of the church. That's all the Apostle Paul is saying. There are plenty of people in Israel as a nation, natural Israel, that were not and still are not converted. And what he's saying is descendancy from Abraham is not the basis of salvation. No, it cannot be. Only those who were, and I'm going to show you, genuinely converted are true Israel. Only those who are genuinely converted are in the true church. Now, When Paul said in verse 6, they're not all who are of Israel, let's look next how Paul explains this. Now, let me just go ahead and tell you, if you comprehend the teaching of the Apostle Paul at this point, it's not only going to aid you in your eschatology, that is your doctrine of last things, but it will also keep you from political Zionism.

[John Weaver] Which is nothing more than Marxism and Communism under a different name. That's all it is. But let's look at his explanation. He says in verse 6, Not as though the word of God had taken none effect, for they are not all Israel, which are of Israel.

[John Weaver] Now, he says, in case you can't understand what I just said, I'm going to say it another way. Verse 7, Neither because they are the seed of Abraham are they all children. Now verse 7 is very emphatic. Neither because they are the seed of Abraham. Now the word seed is the word sperma. Neither because they are the seed of Abraham are they all children. The word is techno. So here's the distinction between the seed of Abraham and the children of Abraham.

[John Weaver] We saw that back in Romans 4 last week. We saw it in John chapter 8 last week. So he says, neither because they are the seed of Abraham are they all children. Then he said, but in Isaac shall thy seed be called. The promise, are you listening? The promise will produce its own children. Let me say it again. It's the power of God and not the sperm of man that makes one the true child of God. That's what he's saying. Abraham's lineal descendants have no special claim upon the mercies and the blessings of God. Many of them thought they were children of God just simply by the fact that they were the children of Abraham. And Paul is correcting that error in Romans chapter 9. The promise to Abraham and his seed was not made to him and all of his descendants in general, but to him and a particular promise seed. That's why he said, but in Isaac shall thy seed be called. You can be the seed of Abraham, but that does not make you the child of Abraham.

[John Weaver] So Paul says in verse 7, neither because they are the seed of Abraham are they all children. Then he says, but in Isaac shall thy seed be called. Why Isaac? Because Isaac was the child of promise. Isaac would never have existed except for the divine, sovereign intervention of God. Abraham was past child-bearing years, child-producing years. So was Sarah. But God sovereignly, miraculously, and powerfully intervened, and Isaac was born. The child of promise. Likewise, are you listening? All of Abraham's true children will be children of the promise. Let me show you.

[John Weaver] We'll come back to this thought a little bit later, but turn in your Bibles to Titus chapter 1 and then 2 Timothy. Chapter one. Notice Titus one. And let's read verses one and two. Titus one, verse one, Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth, which is after godliness in hope of eternal life, which God that cannot lie promised. When did God promise eternal life? Before the world began.

[John Weaver] Now let me ask you a question. If He promised eternal life before the world began, to whom did He promise it? You and I were not even in existence. Except in the mind of God. Well, the truth is, I'll show you where He promised it, and we were there, but only in Christ. Notice 2 Timothy 1 and verse 9. The Apostle Paul says,"...who hath saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus, when? Before the world began." Now, who did He promise eternal life to? He promised it to us. Where were we? We were in Christ.

[John Weaver] So just like Isaac is the child of promise, the true child of Abraham. So likewise, all the true children of Abraham are children of the promise.

[John Weaver] Now, let's go back to Romans chapter nine. He says, Romans nine, verse six, he says, For they are not all Israel who are of Israel. Then he says, now if you don't understand it, I'll explain a little better in verse 7, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. In Isaac, the child of promise. Now verse 8 is exceedingly clear. Paul says the same thing a third time. That is, he said, if you don't understand verse 6, I'll say it again in verse 7. If you don't understand verse 7, I'll say it again in verse 8. That is, they which are the children of the flesh, these are not the children of God. But the children of the promise are counted for seed.

[John Weaver] Now let me ask you a question. See if you can put two and two together. Let's say, Let's say just for one instance that everybody over in the Middle East were indeed true descendants of Abraham. Let's just say they were. They're not, but let's say they were. Does that give them any special status? No. What did he just get out of his mouth? That is, they which are the children of the flesh, these are not the children of God.

[John Weaver] I told Alice this week we were writing, I said, I don't understand this. I know preachers. I know Christians who would turn on other Christians who have done so in order to protect a group of unbelieving, reprobate communists and Zionists. I don't understand that. I can't comprehend that. If you understand what the Apostle Paul is saying, that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for seed. The children of the promise are those whom God comes to sovereignly and powerfully and savingly.

[John Weaver] He brings them to Christ. So he says, they are not all Israel who are of Israel. Neither because they are of the seed of Abraham are they all children. But in Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God, but the children of promise are counted for seed." Now, the children of the flesh, that is anyone who claims ascendancy from Abraham, anyone by Abraham, God specifically states, these are not the children of God. It's only the children of promise that are counted for the seed.

[John Weaver] Now what the Apostle Paul does in these next few verses is this. He illustrates the truth with two very common but usually misunderstood truths. What are they? Well look in verse 9, Romans 9 verse 9. For this is the word of promise that this time I will come and Sarah shall have a son. What does God do? God bypasses Ishmael. What did Abraham say? Oh, that Ishmael might live before thee. God said, oh, I'll make him a great nation.

[John Weaver] But I'm not choosing him. I'm going to give you a special child. Flip back in your Bibles to Romans chapter 4. And let's begin reading there at verse 17. Look what God says. Romans 4 verse 17, as it is written, I have made thee a father of many nations before him whom he believed, even God, who quickeneth the dead and calleth those things which be not as though they were. Look what Abraham did, who against hope believed in hope. Remember Abraham was 100, Sarah was 90. who against hope believed in hope that he might become the father of many nations, according that which was spoken, so shall thy seed be. And not being weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb.

[John Weaver] He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised he was able also to perform. And therefore it was imputed in her righteousness. Can you believe that? Abraham, a hundred years old, Sarah, 90. When God said, you're going to have a son, Abraham said, I believe it. He never even considered the fact that he's a hundred years old. Never even considered the fact that Sarah was 90. I believe it. Here was a special child of promise. God bypasses Ishmael and God chooses Isaac. Now someone says, well, Brother Weaver, I can understand that because actually Ishmael was, although the son of Abraham, he was also the son of Agar who was an Egyptian.

[John Weaver] Well, And God still has the right to choose, and in case you might think that would be a legitimate objection, verses 10 through 13, Eva throws dishwater very quickly upon that objection. Because in Romans chapter 9, beginning with verse 2, he says, and not only this, he says, I've got another illustration for you. And not only this, but when Rebecca also had conceived by one, even by our father Isaac, now we've got Isaac and Rebecca.

[John Weaver] For the children, that is Jacob and Esau, being not yet born, neither having done any good or evil." They hadn't even been born! They had not done anything! "...For the children 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. It was said unto her, The elder shall serve the younger." As it is written, Jacob have I loved, but Esau have I hated.

[John Weaver] Now, here are Isaac and Rebekah. Isaac's a child of promise. Here are two boys with the same mother, the same father, born at the same time, same environment, same background, same history. And God said, I'll take Jacob and leave Esau. Was not Esau a descendant of Abraham? Yes. Was he not the son of Isaac? Yes. But God said, I'm not going to choose Esau. I want to choose Isaac. Look what he said.

[John Weaver] Let's go back to verse 11. 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. Now you and I both know that Esau was an evil man. And the Edomites are evil people today. I concur. But God's selection of Jacob was not based upon the wickedness of Esau. God said that my purpose might stand based upon my calling, not of works.

[John Weaver] One of my favorite stories is about Charles Haddon Spurgeon. He announced that he was going to preach on this text, Jacob have I loved, but Esau have I hated. And after service, a lady came up to him and she said, oh, governor, and that's what they call Mr. Spurgeon. They call him the governor. She said, oh, governor, she said, I'm so thankful you're going to preach on that text, Jacob have I loved, but Esau have I hated. She said, I've had such difficulties with that text of scripture. Oh, Mr. Spurgeon said, so have I. Oh, she said, I'm so glad to find someone who's had trouble with this passage as well. She said, you know, I've just never understood how God could reject Esau. Oh, Mr. Spurgeon said, that's not the problem I have. I understand how God could reject Esau. I could not understand how he could love that miserable, cheating, seductive warden Jacob. That's the thing that concerns me. And that's a fact. God was not obligated to save either of them. But he chose Jacob.

[John Weaver] Now, here's what he's saying. Esau is bypassed and Jacob is chosen. God is not limited by the law of primogeniture, that is, the eldest. No, he bypassed the eldest. And He chooses and calls whom He wills. Note verse 11 again. God's calling is based upon His divine purpose and will. It's not based upon human works. It's not based upon human merits. It's not based upon ancestry. It's not based upon anything. God saves whom He wills, when He wills, and where He wills. Why? For He is God alone.

[John Weaver] Now look at verses 14 through 18. They just simply reiterate and emphasize this simple truth. What shall we say then? What are we going to say to God's choice of Isaac over Ishmael? Or God's choice of Jacob over Esau? What shall we say then? Is there unrighteousness with God? Was God unrighteous when He chose Jacob? No. Was God unrighteous when He chose Isaac? No. Whatever God does, is right.

[John Weaver] And he says this in verse 15, for he said to Moses, I will have mercy on whom I will have mercy. And I will have compassion on whom I will have compassion. Cannot God do with his own as he wills? Well, of course he can. Is there a wife in this room that will go to her husband and say, I'm very upset with you. Because you don't love other women the way you love me. Is there a wife that would do that? Oh no, I don't think so. What that wife wants is to be special and exclusively the wife of her husband. You see what I'm saying? And as that husband has the absolute right just to love his wife, and that wife has the absolute right to love the husband, God has the absolute right to do the same thing.

[John Weaver] Listen, if I had a hundred dollar bill in my hand, and I only had one, and I gave it to Ed, I didn't owe Ed any money. He didn't owe me any money. I just gave it to him. Is everybody in this room going to get mad at me because I gave something to Ed and not to you? Or didn't owe anything to you either? You see what I'm saying?

[John Weaver] Have you ever noticed we can be gracious, but we don't want God to be gracious. We want to help whom we want to help, but we don't want God to be like that. We want to love whom we want to love, but we don't want God to be like that. So he says, is there unrighteousness with God? No. God said, I'll have mercy upon whom I'll have mercy. I'll have compassion on whom I'll have compassion. Watch this. Verse 16. So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. And then he says, for the scripture saith unto Pharaoh, even for this same purpose have I raised thee up.

[John Weaver] that I might show my power in thee, that my name might be declared throughout all the earth." Why did God raise up Pharaoh? To destroy him. God endured his rebellion and his wickedness and his ungodliness until the justice of God fell upon him. And verse 18 concludes it, Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. God may righteously Choose an Isaac and reject an Ishmael. God may righteously choose a Jacob and reject an Esau. God may righteously save me and not my wife. God may righteously save a wife and not the husband. God may righteously save children and not the parents. God may righteously save the parents and not the children. God may do whatever He wills, for He is God. Amen. But we... Well, let me show it to you in Scripture. I've already said it, but I'm going to show it to you again. Look in Romans 9 verse 7.

[John Weaver] Go ahead and find Galatians chapter 4. We'll get to this more in a couple of weeks. Galatians chapter 4. I probably will not continue this series next Sunday because of the special services, but the Sunday after I would take back up again. But look at Romans 9, and we'll read there first. Romans 9, look at verse 7. Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. So the seed is going to be called in Isaac, as Isaac was the child of promise. So those who are going to be called. Now look in verse 8. Neither because they are the seed of Abraham are they all children. Verse 8. That is, 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. So that was Romans 9, verse 7, verse 8. Verse 7 says, And Isaac shall of thy seed be called. Verse 8 of Romans 9 says, But the children of the promise are counted for seed.

[John Weaver] Now look in Galatians 4 and verse 28. Here's what Paul says about those who are the true believers, the true Israelites, the true church. He says this, Now we, Brethren, as Isaac was, are what? The children of promise. Because we too have been saved solely, sovereignly by the grace of God. Let's pray. Father, we're so thankful today for Jesus Christ, our Lord. We're so thankful for the promise made in the Fathers, as we shall see later. That promise is indeed Jesus Christ and His salvation.

[John Weaver] He alone is the Messiah. He alone is the God-man. He alone is the Redeemer. And He alone is Lord of all. We bow to Him this day. We worship Him. And I ask you, Father, to give us grace and mercy to serve Thee acceptably with reverence and godly fear. In Thy name we pray. Amen. And don't forget the offerings. Don't forget the fellowship with each other. Don't forget next Saturday over at the house and next Sunday as well. You're dismissed. Oh, by the way, don't forget to give offering to Alice for the food or whatever, guess what?

[John Weaver] you

Who is Israel? Part 3 of 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	1210374444
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2002-01-20
Dictation Name
Book	Book 168: Who is Israel? — Chapter 3
Source Timed Segments	90

Formatted Transcript

Introduction and Context

Weaver introduces the third part of the series, reading Romans 9:1-18 and reviewing previous teachings from Romans 2 and 4 that true Jews are those circumcised in heart and that believers are the children of Abraham.

Alright, well let's open our Bibles to Romans chapter 9. And Larry, you're getting in on the third part of a series, so maybe I can help catch you up. Romans chapter 9, and let's read verses 1-18. The Apostle Paul writes,

Scripture Reading — Romans 9:1-18

"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. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who 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, who is over all, God blessed forever, amen. Not as though the word of God had taken none effect, for they are not all Israel who are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. That is, 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. For this is the word of promise, at this time I will come and Sarah shall have a son. 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 anything good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder

shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. 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 showeth mercy.

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth." For the last two weeks, we've been studying the subject, "Who is Israel?

Scripture Reading — Romans 9:1-18

" In part one, I gave you an introduction and we dealt with Romans chapter 2, especially verses 28 and 29, where the Apostle Paul said that the true Judahite is not one who is circumcised in the flesh, but his circumcision is of God, whose praise is of God and not of man. And then last week we looked at Romans chapter 4, and we saw that Abraham was indeed the father of all those that believe. He was the father of those that walk in the steps of Abraham. In fact, Galatians chapter 3 and verse 7 summed it up when the Word of God says explicitly, "

Know ye therefore that they which are of the faith, the same are the children of Abraham."

And so the Word of God is telling us it is the genuine Christian, it is those who are saved that are indeed the children of Abraham. Now when you come to Romans chapter 9, Romans chapter 9 basically intensifies the truth that Paul has been enunciating. In fact, in chapter 9 Paul deals with a very serious objection to his teaching of justification by faith alone. Now may I remind you that Paul's argument for justification by faith alone begins in Romans chapter 3, and it goes all the way through the latter part of chapter 8. In fact, what he deals with in chapters 9, 10, and 11 are basically an objection to his doctrine of justification by faith.

Paul's Affirmation and Heaviness (Romans 9:1-3)

Paul asserts his truthfulness in Christ and expresses his deep, continual sorrow for his kinsmen according to the flesh, showing his love and concern before delivering hard truths.

So what Paul is doing is showing these individuals, "Look, I do have some love and concern for you." So it's not just simply in your face. So look at it, if you would please, in verse 1. And you have, first of all, Paul's affirmation. He says, "I say the truth in Christ, I lie not. My conscience also bearing me witness in the Holy Ghost." Now, there are some scholars that regard verse 1 as an oath. However, it is not necessarily needful to interpret verse 1 as an oath. The mode of assertion that the Apostle Paul uses in verse 1 is thoroughly scriptural. You're going to find that as you study the Bible, many times there is an assertion and then a denial. Paul said, "I say the truth in Christ," that is an assertion. "I lie not," that is a denial. I'm not lying.

Scripture Reading — John 1:20

Do you remember when the Pharisees sent men to John the Baptist? And they asked him, "Art thou the Christ?" And the scripture says in John 1 and verse 20 that he confessed and denied not. There's the positive and the negative. He confessed that he was not the Christ. He confessed that he was not the Messiah. He did not deny that he was the forerunner, but he certainly did not confess that he was Christ. So he confessed and denied not. When you get to Isaiah 38 and verse 1, Isaiah comes to the king, King Hezekiah, and he tells him, he says, "Set thy house in order, for thou shalt die and not live."

So you have an affirmation and you have a negation. "Thou shalt die and not live." And so basically what the Apostle Paul is doing is this. In Romans chapter 9 and verse 1, he is giving a formal assertion of his integrity. He is saying basically, "I am speaking the truth in Christ. I am not lying. My conscience is bearing me witness in the Holy Ghost." In other words, he is essentially saying this: "What I'm about to say, I'm saying as a Christian man before Christ, realizing that I must answer to Christ for what I say. So I'm giving this answer to you before Christ in a clear conscience, and the Holy Spirit is bearing me witness that what I'm saying is indeed truth." So you have Paul's affirmation. He said, "I'm not lying. I'm telling you the whole truth. I'm giving you this affirmation." So look in verse 2, and you can see secondly, Paul's heaviness. So he affirms he's going to give them the truth, and then he expresses his heaviness.

He says, "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." So the Apostle Paul is now speaking of the great grief, a continual and incessant sorrow that was constantly and continually in his heart. What the Apostle Paul is saying is this: "I am no indifferent spectator to the distresses of my people." I'm not just simply a bystander looking on with indifference. I'm concerned about you. I've got great heaviness. I have great sorrow in my heart. And I want you to know that it's constant and continual. I don't just think of you and then forget you. So Paul then not only gives an affirmation that what he's about to say is the truth, he now gives his heaviness and says that he's constantly and continually in great sorrow for them.

Now look at verse 3, because here you have Paul's heart. Points are going rather quickly because we want to get to the meat of the situation. Let's read verses 1 through 3. He said, "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. For I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh." So now Paul is speaking of his brethren, his kinsmen, according to the flesh. Now I want you to note, first of all, that Paul is not speaking nationalistically. Let me say it another way. Verse 3 is not nationalism in the sense that we know it today. Today, nationalism and patriotism are associated with a political and a geographical entity. We say, for instance, we are Americans.

Paul's Heart and the Nature of His Kinsmen

Paul's reference to 'brethren' and 'kinsmen' is familial and religious, not nationalistic. His grief is personal, like losing family, and he would even wish to be accursed for them if it were possible, though it is not.

What do we mean by that? We say that means we live in America. It is a political and a geographical location. You've heard the old expression, and a lot of people have used it in this country, "My country, right or wrong, my country." Well, I certainly disagree with that. I'm certainly patriotic. And I want to do everything I can to protect my country and promote my country. But when my country is contrary to God, my country is wrong. And when my country is contrary to the Constitution, to the original compact that we agreed upon, when it's contrary to that, then it's wrong. It still may be my country, but it's wrong. So, but when you and I think of nationalism, we think of a political or a geographical area.

This was not the concept in biblical times. Paul's concept was familialistic and religious. Note if you would what he said in verse 3. "For I could wish that myself were accursed from Christ for my"—not countrymen, but "my brethren and my kinsmen according to the flesh." So he's then referring then to all of his Israelitish friends as his family. They are his kinsmen. In fact, look in your Bibles to the book of Genesis chapter 14, hold Romans chapter 9. Genesis chapter 14. And notice, if you would please, verse 14.

I'm sure most of you have picked up on this. Genesis 14, verse 14. In fact, let's read verse 13.

Scripture Reading — Genesis 14:13-14

"And there came one that had escaped and told Abram the Hebrew, for he dwelt in the plain of Mamre, the Amorite, brother of Eschol and brother of Aner. And these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, 318, and pursued them unto Dan."

Now, who's the brother that had been taken captive? Lot. Do you know what relation Lot was to Abraham? He's his nephew. But when he heard that his brother had been taken captive, so he didn't just look upon Lot as a nephew, he called him a brother.

Now, I want you to note something else. I want you to note that there were 318 trained fighting men in Abraham's household. Look, if you would please, let's go over this again. "And when Abraham heard that his brother was taken captive, he armed his trained servants," not his servants, just his trained servants, that is trained fighting men, "born in his own house, 318." If Abraham had 318 trained fighting men born in his own house, how many men did he have who were too old or too young or not trained in warfare? And what about their wives? What about their daughters? What about their little children? In other words, when you talk about Abraham's household, he probably had around 2,000 people in his household. Well, 318 trained fighting men. If they had a wife each, and if they had two kids each, you figure it out. And so, these individuals then are basically referred to as a family. Look in Genesis 17, beginning there with verse 10. Look what it said. Genesis 17, verse 10.

God says, "This is my covenant, which you shall keep between me and you, and thy seed after thee, every man child among you shall be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child of your generations. He that is born in the house," watch, "or bought with money of any stranger which is not of thy seed. He that is born in thy house, and he that is bought with money, must needs be circumcised, and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child whose flesh of the foreskin is not circumcised, that soul shall be cut off from his people. He has broken my covenant." So every man-child had to be circumcised, and thus they were religiously connected as well as familialistic. So they were considered family and they were also considered religiously connected as well.

So for the Apostle Paul, are you listening? Israel meant a family and a faith. That's why he says in Romans 9, "I could wish myself accursed from Christ for my brethren, my kinsmen, according to the flesh." Their rejection of Christ and God's rejection of the nation was extremely personal to the Apostle Paul. It was like losing a real brother or a real sister. It was like losing a mother or a father. Moreover, since their rejection included an apostasy, that is a turning from the true faith, there was a religious hurt the Apostle Paul felt as well. It was not just a family hurt. It's not that just some member of the family had died. It's that those family members had turned from the true faith. Now, if you look in your Bibles to Romans chapter 11, and notice if you would what he says in verse 1 to show you the Apostle Paul's thinking, he says, "I say, then have God cast away his people? God forbid," that is perish the thought. He says, "For I also am an Israelite.

Of the seed of Abraham, of the tribe of Benjamin." Now let's just stop. He said, "I'm also an Israelite." That is, I'm one of the twelve tribes. "I'm of the seed of Abraham." That is, I'm a direct descendant of Abraham. I'm in his lineal descent. He said, "I'm a Benjamite." That is, he was of the tribe of Benjamin. But he could also claim that he was a Judahite because Benjamin was in Judah. So here the Apostle Paul is an Israelite, he's a Benjamite, he's a Judahite, and he's a direct descendant of Abraham. So Paul then had real strong feelings for his people.

His kinsmen, he called them, according to the flesh. And so their rejection of the Messiah, and God's rejection of the nation, was extremely personal and painful to the apostle. Now, look if you would please in verse 3, and I don't have a great deal of time today to deal with this in detail, but he says, "For I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh." Now the question is, what are we to make of this statement? When Paul says, "For I could wish that myself were accursed from Christ," is Paul wishing to be cut off, to be reprobated, to be damned for Israel's sake? Having understood Christianity, salvation and damnation, is it possible for a Christian to really want to be damned in order to save others? Now, some scholars will tell you that was exactly what Paul had in mind.

However, I don't necessarily think that is so. Let me explain what I mean. When you look at verse 3 and look at the first four words, "for I could wish," the Greek tense could be literally translated, "I could be wishing," that is, if it were possible. Paul does not say he does wish, but he said he could wish. For instance, let me show you how this is used. Look in your Bibles to the book of Philemon and verse 13. Right before the book of Hebrews you have the little book of Philemon. Philemon and verse 13.

You remember Onesimus was the runaway slave. And he was converted in Rome under the influence of the Apostle Paul. And so Paul sends Onesimus back to Philemon. But Onesimus had been very beneficial to the Apostle Paul. Look what he says in verse 12, "Whom I have sent again," that is, he sent Onesimus back to Philemon,

Scripture Reading — Philemon 1:13

"whom I have sent again. Thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity, but willingly."

So when you go back to verse 13, you could read it like this,

Scripture Reading — Philemon 1:13

"...whom I was wishing to have retained with me."

I wanted to retain him, but I didn't. It was something I would like to do or be able to do, but I could not do and would not do without your permission. Now, the point I'm trying to make is this. When you come back to Romans chapter 9 and verse 3, Charles Hodge, the great theologian, interprets this text like this, "I could wish were the thing allowable or possible." In other words, what Paul is saying is, "I could have such a wish as this, but it's not possible. It would not work. I cannot die for you." Now, if you look in Galatians 4 and verse 20, let me show you one other illustration of the same construction. Galatians 4 and verse 20. Look what the Apostle Paul says, Galatians 4 and verse 20. He tells these Galatians, "I desire to be present with you and to change my voice, but I stand in doubt of you." Now, what is Paul saying in verse 20? "I desire to be present with you now."

I want to be there with you now. But was it possible? No, because Paul was somewhere else. In other words, he could say, "I'm wishing to be there with you. I'd really like to be there, but it's impossible. I cannot be there." Now, when you go back to Romans 9 and verse 3, essentially this is what Paul is saying. When you understand the great heaviness and the continual sorrow that he had in his heart, he is saying in verse 3 in effect this, "You know that I'm so concerned about you, and I'm so concerned about this situation, that if somehow or other my being sacrificed would help you, I'd be willing to do so. But of course it's not possible."

The nearest thing that we have to this concept is found in the book of Exodus chapter 32. And you will find that Moses and Paul thought a lot alike. In Exodus chapter 32, beginning there with verse 30. Exodus 32, verse 30. "And it came to pass on the morrow that Moses said unto the people, Ye have sinned a great sin, and now I will go up unto the Lord. Peradventure, I shall make an atonement for your sin. And Moses returned to the Lord and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—if not, blot me, I pray thee, out of thy book which thou hast written." What is Moses saying? "Lord, if you're not going to forgive this people, I don't want to live. Just blot my name out as well."

Identification of Israelites (Romans 9:4-5)

Paul identifies his kinsmen as Israelites who possess the adoption, glory, covenants, law, service, promises, and the fathers, from whom Christ came, who is God blessed forever.

He said in verse 3 that he could wish himself accursed from Christ for his brethren, his kinsmen according to the flesh, and now he identifies who those brethren, who those kinsmen are. He says, "Who 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, who is over all God blessed forever?" So Paul then identifies his brethren, his kinsmen according to the flesh, so there can be no misunderstanding. He says they are Israelites. He identifies them by their religious heritage.

Now, let's look at verses 4 and 5 in detail. He specifically delineates certain things concerning Israelites. He says in verse 4, "to whom pertaineth the adoption." What does that mean? Well, it was the glory of national or natural Israel to be deemed the people of God. And let's be absolutely honest, folks. Israel, national, natural Israel, were indeed the people of God in an unusual sense. God did not give his law to the Babylonians.

He did not reveal himself to the Assyrians. He simply chose Israel. Notice if you would, hold Romans 9, but go back in your Bibles to the book of Deuteronomy chapter 4. Look at what the Bible says. Deuteronomy 4, and let's begin reading there with verse 32. Deuteronomy 4, verse 32. Look what he says. Deuteronomy 4, verse 32.

Scripture Reading — Deuteronomy 4:32-36

"For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there had been any such as this great thing is, or have been heard like it."

What great thing? Here it is.

Scripture Reading — Deuteronomy 4:32-36

"Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?"

"Or hath God assayed to go and take him a nation from the midst of another nation by temptations, by signs, and by wonders, and by war, and by a mighty hand, and a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes. Unto thee it was showed that thou mightest know the Lord he is God." "There is none else beside him. Out of heaven he made thee to hear his voice, that he might instruct thee, and upon earth he showed thee his great fire, and thou hearest his words out of the midst of the fire." So here Israel is in a unique situation. They have heard God.

Now look, if you would, to Deuteronomy 7 verses 6 through 8. Deuteronomy 7 verses 6 through 8. Note, if you would, please. He says,

Scripture Reading — Deuteronomy 7:6-8

"For thou art a holy people of the Lord thy God. The Lord thy God hath chosen thee to be a special people unto himself above all the people that are upon the face of the earth."

Note,

Scripture Reading — Deuteronomy 7:6-8

"The Lord thy God hath chosen thee a special people to himself above all the people that are upon the face of the earth. The Lord did not set his love upon you nor choose you because you were more in number than any other people, for you were the fewest of all people, but because the Lord loved you."

So the Lord chose Israel because He loved Israel. Did you know, and you don't have to turn there, we're talking about how Israel is the adopted son of God in the Old Testament, natural Israel. But in Exodus chapter 4 and verse 22, and in Jeremiah 31 and verse 9, God says, "Israel is my son, even my firstborn."

Scripture Reading — Exodus 4:22; Jeremiah 31:9

So, to them went the adoption. Go back, if you would please, to Romans 9. They were considered the adopted son of God. They were considered to be the people of God. Now, in Romans chapter 9, he also mentions this. He said, "who were Israelites to whom pertaineth the adoptions and the glory." Well, what glory? Well, that's the Shekinah glory. And you can find it, you don't have to turn there, in Exodus 14 verse 34.

But everyone knows that when God led the children of Israel out of Egypt, He led them by a cloud during the day and a pillar of fire by night. And when that tabernacle was set up, what happened? The Shekinah glory of God came down. When the temple was built, the Shekinah glory of God came down. No other nation, no other people had the presence of God like national or natural Israel. So, to them, not only were the adoptions, but also the glory. And then notice, if you would please, in verse 4, he said, "and the covenants." Of course, God had bound Himself to Israel by covenant. I don't have to go through all these covenants. There's the Abrahamic covenant. There's the Davidic covenant. In fact, there's the Sinaitic covenant. Don't you remember when God gave the law in Exodus chapter 19, what did the people say? "All that the Lord hath said we will do." They have the covenants. And then he says in verse 4, "and the giving of the law." Now, the giving of the law was an aspect of the covenant. But the law was basic to Israelite life. God had expressed himself and God has revealed his will to his people through the law. That is how they should conduct themselves toward God and toward others. So, they had the adoptions, they had the glory, they had the covenant, they had the giving of the law in verse 4, and the service of God. Well, what's the service of God?

That was all the rituals, all the pomp, all the ceremonies, and all the sacrifices that were involved in the tabernacle of the temple. They had all of that. And then he says, "and the promises." Well, of course, the promises we're going to see later referred to Jesus Christ the Messiah. But if you would turn very quickly to the book of Acts 26, just back a few pages. Acts 26 and look at verse 6. You'll see the Apostle Paul referring to the promise. Acts 26 and verse 6. He's standing before Agrippa and he says, "And now I stand and am judged for the hope of the promise made of God unto our fathers, the hope of the promise," and of course the hope of the promise is referring to the Messiah, the Lord Jesus Christ. Now I want you to understand that when Paul uses the term "Israelite," he is using it in the sense of a family and a faith. And then if you look in verse 5 of Romans chapter 9, he's identifying who the Israelites are.

They are the ones who have the adoption, the glory, the covenants, the giving of the law, the service of God, the promises. And then he says, "whose are the fathers and of whom as concerning the flesh Christ came, who is over all God blessed forever." Now, note, if you would, "and the promises" and then he speaks of Christ. Now, verse 7, he deals with the heritage of the fathers, men such as Abraham, Isaac, Jacob and David. These men were indeed highly favored and blessed men, and consequently, historically speaking, they have been regarded with great distinction now through the ages. Paul is demonstrating that it was through these men the Messiah, the Lord Jesus Christ, came. So he speaks then not only of the fathers, but look what he says, "whose are the fathers, and of whom as concerning the flesh Christ came, who is, over all, God blessed forever?" By the way, I want to point out, Paul is here speaking of the Theoanthropic Christ. All that word means is, the God-man. It is true Jesus Christ descended of the Fathers. That is, He condescended and took upon Himself flesh and blood such as you and I have, so that Jesus Christ was perfect man. But He was more than perfect man. He was also perfect God. That's what the Scripture means when He said He is God blessed forever. Notice, if you would please, I want you to turn to 1 Timothy 3 and verse 16.

I can quote this verse, but I want you to see it. It's a very important verse. 1 Timothy 3 and verse 16. Watch it carefully. The Apostle Paul writes,

Scripture Reading — 1 Timothy 3:16

"And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory."

But note what he says in verse 16, "and without controversy." Without controversy. Great is the mystery of godliness. What is the mystery of godliness? God was manifest in the flesh. So Jesus Christ is the God-man. Perfect man and perfect God. So the Apostle Paul then in identifying who Israel is, he says they have the adoptions, they have the glory, they have the covenants, they have the giving of the law, they have the service of God, they have the promise. And it was through these fathers that God gave us His Son. And His Son is God blessed forever.

Now, let's get to the meat of what I want to share with you today. And that's verses 6 through 8. And here's Paul's explanation. Paul's explanation.

The Objection and Paul's Explanation (Romans 9:6-8)

The objection is that Israel's rejection of Christ seems to nullify God's promises. Paul explains that not all physical Israel are true Israel; only the children of promise, like Isaac, are counted as seed.

Now remember, if you would please, the grand objection to the Apostle Paul's teaching of justification by faith alone centered around this single fact. Most of the nation had rejected Christ. And Christ had said, "You're going to be left to yourself, your house is going to be destroyed." They had cast off Christ and God had righteously cast them off. Now here's the question. Did that act and that fact of rejection nullify the promises of God? Did it make the Word of God of none effect? Well, what Paul is about to tell us in verses 6 through 8 is highly contrary to the flesh. The nation at that time did not want to hear it. The individuals at that time did not want to hear it. And a lot of people today do not want to hear it. But here is what he is going to tell us. He's going to tell them that God is absolutely sovereign, and that God's salvation, God's redemption, God's word, God's promise does not depend upon man in any way whatsoever. The rejection of the nation or the rejection of the Messiah did not imply a failure in God, His word, or His promise.

Now before I go further, let's read verse 6. He says, "Not as though the word of God had taken none effect, for they are not all Israel who are of Israel. Not as though the word of God had taken none effect." In other words, Paul says my teaching does not negate the promise of God. It does not nullify the covenants of God. It does not imply a failure in God whatsoever. Now why does Paul make this statement, "for they are not all Israel who are of Israel"? Let me tell you, it was a common opinion among the Jews in Christ's day that the promises of God made to Abraham and his seed included all the natural descendants sealed as such by the right of circumcision and that these indeed would inherit all the blessings promised by God. They believed that just being the natural descendants of Abraham was sufficient, and thus it was enough for them to say, "We have Abraham to our father." That's what they told Christ in John chapter 8.

They said, "We be not born of fornication. We have one father, even Abraham." In other words, "We've got a father, Christ. You don't. You're an illegitimate child." That's what they were telling Him. "It's sufficient. We've got Abraham to our fathers." And thus what they were doing was this. They were rejecting and objecting to Paul's teaching as being inconsistent with the promises of God. Why? Because they did not believe in Christ. And Christ had cast them off. And therefore they said, "Paul, your teaching cannot be right. Because it would nullify the promises of God."

Well, let me show you. Flip back in your Bibles to Romans chapter 3. Paul had already told them that there was no action of man that could thwart the promise of God. Notice in Romans 3 in verse 1. He says,

Scripture Reading — Romans 3:1-4

"What advantage then hath the Jew? Or what profit is there of circumcision?"

And remember the word "Jew

Scripture Reading — Romans 3:1-4

" means Judahite, that is, someone of the tribe, the lineage, or the land, or the house, or the nation of Judah. That's where the tabernacle was. That's where the temple was. So what advantage did have the Judahite, or what profit is there of circumcision? "

Much in every way. Chiefly," here's the chief advantage, "because that unto them were committed the oracles of God." That is, they had the word of God. Notice what he says in verse 3. "For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid! Yea, let God be true, and every man a liar, as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged." He said, "So what if they don't believe? Does that nullify and make void the Word of God?" He said, "Of course not. No, it does not." Well, how can the Apostle Paul say that? Well, let's go back to Romans chapter 9, and I want you to see what the Apostle Paul is actually teaching. He is demonstrating in verse 6, and actually on down through verse 8, that natural privilege is negated by the sovereignty of God. That is, the natural privilege these people were claiming was useless and worthless. He says in verse 6, "They're not all Israel who are of Israel."

Now what does that mean? Let me just tell you. First of all, it means that natural privileges, it means descendancy from Abraham, means nothing as far as God's salvation is concerned. Now listen carefully because it's going to get tricky. I'm going to show it to you. The promise to Israel was not made to the whole nation. I'm only saying what Paul says, but to a limited portion of it. Even Abraham's natural seed were not all in the covenant. And therefore God's blessings did not proceed along the line of natural descent.

Now this is demonstrated by the choice of Isaac over Ishmael. Abraham had another son. He had Ishmael, who was by Hagar. But what did God do? Abraham said, "O that Ishmael might live before you." God said, "He shall indeed be a great nation, but I'm not choosing him. I'm going to give you a son." Not only did Abraham have Isaac, but do you realize that after Sarah died, he married again. He married Keturah.

He had Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. All born of Keturah. In Genesis 25 verses 1 and 2. Now while his children like Ishmael and these children by Keturah were given some inheritance, some little bit. They were given some inheritance and sent away. Isaac received the estate. Isaac received everything, according to Genesis 25, verses 5 through 6.

Now, you've got to understand, listen carefully, I'm going to show it to you. Isaac was born according to God's purpose. According to God's power. According to God's promise, and according to God's time, and he was born not by ordinary nature. What do I mean by that? He was the child of promise. Someone tell me how old Abraham was when Isaac was born? A hundred. How old was Sarah? Ninety. Is that ordinarily? Does that ordinarily happen? No. No. Thank God.

I heard some white ladies say amen to that. That's for sure. I tell you what, my six grandkids, I hear Alice say all the time, "I understand why God gives you children when you're young. Just the grandkids will run you in the ground." But the point that I'm trying to make is this. Here was the distinction that God made at the very first. Are you listening carefully? It was not Abraham's position, but it was God's promise that determined the true seed. The true seed was not Ishmael. The true seed was not Zimran and Jokshan, Medan and Midian and Ishbak and Shuah. No, no, no, no. The true seed was Isaac. Now listen carefully. Since God limited his original promise to one son of Abraham, this limitation necessarily excludes the purely natural descendants as well. If God drew the distinction at the outset, it could not be wrong to draw it subsequently through the ages.

Now, let me show you what the Apostle is going to do. The Apostle distinguishes between the seed as a whole and the promised seed in order to emphasize divine election as the fundamental principle. Let me say it again. The apostle distinguishes between the seed as a whole, that's why he says "they're not all Israel who are of Israel," and the promised seed in order to emphasize divine election as a fundamental principle. Now, let me say it another way. The common election and selection of the nation of Israel as a whole does not prevent the sovereign God of infinite holiness from choosing for himself, according to his own purposes and his own counsel, whatever portion out of that nation he chooses to save. When Paul says "they are not all Israel who are of Israel," he is just simply pointing out the fact that natural descendancy from Abraham is not the basis nor the foundation for salvation or blessing. To put it another way, all belonging to external Israel, all belonging to national natural Israel, are not the people of God.

Let's look at it from another perspective, and I think you can understand it. I could say it like this. All who are in the church are not of the church. We've got a lot of people in churches across this country that are legitimate, quote-unquote, lawful members. Many of them in good standing. But they're lost as a hound dog. And they're not really of the church. That's all the Apostle Paul is saying. There are plenty of people in Israel as a nation, natural Israel, that were not and still are not converted. And what he's saying is descendancy from Abraham is not the basis of salvation. No, it cannot be. Only those who were, and I'm going to show you, genuinely converted are true Israel. Only those who are genuinely converted are in the true church. Now, when Paul said in verse 6, "they're not all who are of Israel," let's look next how Paul explains this. Now, let me just go ahead and tell you, if you comprehend the teaching of the Apostle Paul at this point, it's not only going to aid you in your eschatology, that is your doctrine of last things, but it will also keep you from political Zionism.

Which is nothing more than Marxism and Communism under a different name. That's all it is. But let's look at his explanation. He says in verse 6, "Not as though the word of God had taken none effect, for they are not all Israel, which are of Israel."

Now, he says, in case you can't understand what I just said, I'm going to say it another way. Verse 7, "Neither because they are the seed of Abraham are they all children." Now verse 7 is very emphatic. "Neither because they are the seed of Abraham." Now the word "seed" is the word sperma. "Neither because they are the seed of Abraham are they all children." The word is teknon. So here's the distinction between the seed of Abraham and the children of Abraham. We saw that back in Romans 4 last week. We saw it in John chapter 8 last week. So he says, "Neither because they are the seed of Abraham are they all children." Then he said, "but in Isaac shall thy seed be called." The promise, are you listening? The promise will produce its own children. Let me say it again. It's the power of God and not the sperm of man that makes one the true child of God. That's what he's saying. Abraham's lineal descendants have no special claim upon the mercies and the blessings of God. Many of them thought they were children of God just simply by the fact that they were the children of Abraham. And Paul is correcting that error in Romans chapter 9. The promise to Abraham and his seed was not made to him and all of his descendants in general, but to him and a particular promise seed. That's why he said, "but in Isaac shall thy seed be called." You can be the seed of Abraham, but that does not make you the child of Abraham.

So Paul says in verse 7, "Neither because they are the seed of Abraham are they all children." Then he says, "but in Isaac shall thy seed be called." Why Isaac? Because Isaac was the child of promise. Isaac would never have existed except for the divine, sovereign intervention of God. Abraham was past child-bearing years, child-producing years. So was Sarah. But God sovereignly, miraculously, and powerfully intervened, and Isaac was born. The child of promise. Likewise, are you listening? All of Abraham's true children will be children of the promise. Let me show you.

We'll come back to this thought a little bit later, but turn in your Bibles to Titus chapter 1 and then 2 Timothy chapter 1. Notice Titus 1. And let's read verses 1 and 2. Titus 1, verse 1,

Scripture Reading — Titus 1:1-2

"Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth, which is after godliness in hope of eternal life, which God that cannot lie promised."

When did God promise eternal life? Before the world began.

Now let me ask you a question. If He promised eternal life before the world began, to whom did He promise it? You and I were not even in existence. Except in the mind of God. Well, the truth is, I'll show you where He promised it, and we were there, but only in Christ. Notice 2 Timothy 1 and verse 9. The Apostle Paul says,

Scripture Reading — 2 Timothy 1:9

"...who hath saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus, when? Before the world began."

Now, who did He promise eternal life to? He promised it to us. Where were we? We were in Christ.

So just like Isaac is the child of promise, the true child of Abraham. So likewise, all the true children of Abraham are children of the promise. Now, let's go back to Romans chapter 9. He says, Romans 9, verse 6, he says, "For they are not all Israel who are of Israel." Then he says, now if you don't understand it, I'll explain a little better in verse 7, "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." In Isaac, the child of promise. Now verse 8 is exceedingly clear. Paul says the same thing a third time. That is, he said, if you don't understand verse 6, I'll say it again in verse 7. If you don't understand verse 7, I'll say it again in verse 8. "That is, they which are the children of the flesh, these are not the children of God. But the children of the promise are counted for seed."

Now let me ask you a question. See if you can put two and two together. Let's say, let's say just for one instance that everybody over in the Middle East were indeed true descendants of Abraham. Let's just say they were. They're not, but let's say they were. Does that give them any special status? No. What did he just get out of his mouth? "That is, they which are the children of the flesh, these are not the children of God."

I told Alice this week we were writing, I said, "I don't understand this. I know preachers. I know Christians who would turn on other Christians who have done so in order to protect a group of unbelieving, reprobate communists and Zionists. I don't understand that. I can't comprehend that." If you understand what the Apostle Paul is saying, "that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for seed." The children of the promise are those whom God comes to sovereignly and powerfully and savingly.

Illustrations of Sovereign Election (Romans 9:9-13)

God's sovereign choice is illustrated by Isaac over Ishmael and Jacob over Esau, showing that election is based on God's purpose and calling, not human works or natural descent.

He brings them to Christ. So he says, "They are not all Israel who are of Israel. Neither because they are of the seed of Abraham are they all children. But in Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God, but the children of promise are counted for seed." Now, the children of the flesh, that is anyone who claims ascendancy from Abraham, anyone by Abraham, God specifically states, these are not the children of God. It's only the children of promise that are counted for the seed.

Now what the Apostle Paul does in these next few verses is this. He illustrates the truth with two very common but usually misunderstood truths. What are they? Well look in verse 9, Romans 9 verse 9. "For this is the word of promise, at this time I will come and Sarah shall have a son." What does God do? God bypasses Ishmael. What did Abraham say? "Oh, that Ishmael might live before thee." God said, "Oh, I'll make him a great nation."

But I'm not choosing him. I'm going to give you a special child. Flip back in your Bibles to Romans chapter 4. And let's begin reading there at verse 17. Look what God says. Romans 4 verse 17, "As it is written, I have made thee a father of many nations before him whom he believed, even God, who quickeneth the dead and calleth those things which be not as though they were." Look what Abraham did, "who against hope believed in hope." Remember Abraham was 100, Sarah was 90. "Who against hope believed in hope that he might become the father of many nations, according that which was spoken, so shall thy seed be. And not being weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb."

"He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised he was able also to perform. And therefore it was imputed to him for righteousness." Can you believe that? Abraham, a hundred years old, Sarah, 90. When God said, "You're going to have a son," Abraham said, "I believe it." He never even considered the fact that he's a hundred years old. Never even considered the fact that Sarah was 90. "I believe it." Here was a special child of promise. God bypasses Ishmael and God chooses Isaac. Now someone says, "Well, Brother Weaver, I can understand that because actually Ishmael was, although the son of Abraham, he was also the son of Hagar who was an Egyptian."

Well, and God still has the right to choose, and in case you might think that would be a legitimate objection, verses 10 through 13, he throws dishwater very quickly upon that objection. Because in Romans chapter 9, beginning with verse 10, he says, "And not only this," he says, "I've got another illustration for you. And not only this, but when Rebecca also had conceived by one, even by our father Isaac," now we've got Isaac and Rebecca. "For the children," that is Jacob and Esau, "being not yet born, neither having done any good or evil." They hadn't even been born! They had not done anything! "For the children 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. It was said unto her, The elder shall serve the younger." As it is written, "Jacob have I loved, but Esau have I hated."

Now, here are Isaac and Rebekah. Isaac's a child of promise. Here are two boys with the same mother, the same father, born at the same time, same environment, same background, same history. And God said, "I'll take Jacob and leave Esau." Was not Esau a descendant of Abraham? Yes. Was he not the son of Isaac? Yes. But God said, "I'm not going to choose Esau. I want to choose Jacob." Look what he said.

Let's go back to verse 11. "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." Now you and I both know that Esau was an evil man. And the Edomites are evil people today. I concur. But God's selection of Jacob was not based upon the wickedness of Esau. God said that my purpose might stand based upon my calling, not of works. One of my favorite stories is about Charles Haddon Spurgeon. He announced that he was going to preach on this text, "Jacob have I loved, but Esau have I hated." And after service, a lady came up to him and she said, "Oh, governor," and that's what they call Mr. Spurgeon. They call him the governor. She said, "Oh, governor," she said, "I'm so thankful you're going to preach on that text, 'Jacob have I loved, but Esau have I hated.'" She said, "I've had such difficulties with that text of scripture." "Oh," Mr. Spurgeon said, "so have I." "Oh," she said, "I'm so glad to find someone who's had trouble with this passage as well." She said, "You know, I've just never understood how God could reject Esau." "Oh," Mr. Spurgeon said, "that's not the problem I have. I understand how God could reject Esau. I could not understand how he could love that miserable, cheating, seductive warden Jacob. That's the thing that concerns me." And that's a fact. God was not obligated to save either of them. But he chose Jacob.

Now, here's what he's saying. Esau is bypassed and Jacob is chosen. God is not limited by the law of primogeniture, that is, the eldest. No, he bypassed the eldest. And He chooses and calls whom He wills. Note verse 11 again. God's calling is based upon His divine purpose and will. It's not based upon human works. It's not based upon human merits. It's not based upon ancestry. It's not based upon anything. God saves whom He wills, when He wills, and where He wills. Why? For He is God alone.

God's Righteousness in Election (Romans 9:14-18)

Paul defends God's righteousness in election, quoting Moses and Pharaoh to show that God has mercy on whom He wills and hardens whom He wills, emphasizing divine sovereignty.

Now look at verses 14 through 18. They just simply reiterate and emphasize this simple truth. "What shall we say then?" What are we going to say to God's choice of Isaac over Ishmael? Or God's choice of Jacob over Esau? "What shall we say then? Is there unrighteousness with God?" Was God unrighteous when He chose Jacob? No. Was God unrighteous when He chose Isaac? No. Whatever God does, is right.

And he says this in verse 15, "For he said to Moses, I will have mercy on whom I will have mercy. And I will have compassion on whom I will have compassion." Cannot God do with his own as he wills? Well, of course he can. Is there a wife in this room that will go to her husband and say, "I'm very upset with you. Because you don't love other women the way you love me." Is there a wife that would do that? Oh no, I don't think so. What that wife wants is to be special and exclusively the wife of her husband. You see what I'm saying? And as that husband has the absolute right just to love his wife, and that wife has the absolute right to love the husband, God has the absolute right to do the same thing.

Listen, if I had a hundred dollar bill in my hand, and I only had one, and I gave it to Ed, I didn't owe Ed any money. He didn't owe me any money. I just gave it to him. Is everybody in this room going to get mad at me because I gave something to Ed and not to you? Or didn't owe anything to you either? You see what I'm saying? Have you ever noticed we can be gracious, but we don't want God to be gracious. We want to help whom we want to help, but we don't want God to be like that. We want to love whom we want to love, but we don't want God to be like that. So he says, "Is there unrighteousness with God?" No. God said, "I'll have mercy upon whom I'll have mercy. I'll have compassion on whom I'll have compassion." Watch this. Verse 16. "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." And then he says, "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up,

that I might show my power in thee, that my name might be declared throughout all the earth." Why did God raise up Pharaoh? To destroy him. God endured his rebellion and his wickedness and his ungodliness until the justice of God fell upon him. And verse 18 concludes it, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." God may righteously choose an Isaac and reject an Ishmael. God may righteously choose a Jacob and reject an Esau. God may righteously save me and not my wife. God may righteously save a wife and not the husband. God may righteously save children and not the parents. God may righteously save the parents and not the children. God may do whatever He wills, for He is God. Amen. But we... Well, let me show it to you in Scripture. I've already said it, but I'm going to show it to you again. Look in Romans 9 verse 7.

Go ahead and find Galatians chapter 4. We'll get to this more in a couple of weeks. Galatians chapter 4. I probably will not continue this series next Sunday because of the special services, but the Sunday after I would take back up again. But look at Romans 9, and we'll read there first. Romans 9, look at verse 7. "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." So the seed is going to be called in Isaac, as Isaac was the child of promise. So those who are going to be called. Now look in verse 8. "Neither because they are the seed of Abraham are they all children." Verse 8. "That is, 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." So that was Romans 9, verse 7, verse 8. Verse 7 says, "And in Isaac shall thy seed be called." Verse 8 of Romans 9 says, "But the children of the promise are counted for seed."

Application and Conclusion

Weaver concludes that true believers are children of promise like Isaac, saved solely by God's sovereign grace, and calls for worship and obedience to Christ.

Now look in Galatians 4 and verse 28. Here's what Paul says about those who are the true believers, the true Israelites, the true church. He says this, "Now we, brethren, as Isaac was, are what? The children of promise." Because we too have been saved solely, sovereignly by the grace of God. Let's pray. Father, we're so thankful today for Jesus Christ, our Lord. We're so thankful for the promise made in the Fathers, as we shall see later. That promise is indeed Jesus Christ and His salvation.

He alone is the Messiah. He alone is the God-man. He alone is the Redeemer. And He alone is Lord of all. We bow to Him this day. We worship Him. And I ask you, Father, to give us grace and mercy to serve Thee acceptably with reverence and godly fear. In Thy name we pray. Amen. And don't forget the offerings. Don't forget the fellowship with each other. Don't forget next Saturday over at the house and next Sunday as well. You're dismissed. Oh, by the way, don't forget to give offering to Alice for the food or whatever, guess what?

Study Guide

Major Themes

Sovereign Election

Summary: God's choice of individuals for salvation is based solely on His sovereign will and purpose, not on human descent, works, or merit.

Evidence: Weaver expounds Romans 9:11-13, emphasizing that God chose Jacob over Esau before they were born or had done anything good or evil, so that God's purpose according to election might stand.

True Israel Defined by Promise, Not Descent

Summary: Physical descent from Abraham does not make one a true Israelite or child of God; only those who are children of promise, like Isaac, are counted as the true seed.

Evidence: Weaver explains Romans 9:6-8, stating 'they are not all Israel who are of Israel' and that 'the children of the promise are counted for seed,' not the children of the flesh.

The Faithfulness of God's Word

Summary: The rejection of Christ by national Israel does not mean God's word has failed; His promises are fulfilled in the true spiritual Israel, the elect.

Evidence: Weaver argues from Romans 9:6 that Paul's teaching does not nullify God's promises, because God's word never fails, and He distinguishes between physical and spiritual Israel.

Paul's Love and Grief for His Kinsmen

Summary: Paul demonstrates deep, personal anguish for his fellow Israelites' rejection of Christ, showing that his teaching on election is not cold but motivated by love.

Evidence: Weaver highlights Romans 9:1-3, where Paul speaks of 'great heaviness and continual sorrow' and his wish to be accursed for his brethren, illustrating his heartfelt concern.

The God-Man Christ

Summary: Jesus Christ is both fully human, descended from the fathers according to the flesh, and fully God, blessed forever, as the ultimate fulfillment of the promises to Israel.

Evidence: Weaver comments on Romans 9:5, stating that Christ is 'over all, God blessed forever,' and references 1 Timothy 3:16 to affirm the mystery of godliness: God manifest in the flesh.

Key Arguments

Natural descent does not guarantee salvation

Summary: Paul argues that being a physical descendant of Abraham does not make one a child of God; only the children of promise are counted as the true seed.

Evidence: Weaver cites Romans 9:7-8: 'Neither because they are the seed of Abraham are they all children... they which are the children of the flesh, these are not the children of God.'

God's election is unconditional

Summary: God's choice of Isaac over Ishmael and Jacob over Esau demonstrates that election is based on God's sovereign will, not human merit or works.

Evidence: Weaver explains Romans 9:11: 'For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand.'

God's promises are not nullified by Israel's unbelief

Summary: The rejection of Christ by national Israel does not mean God's word has failed, because the promises were always intended for the elect within Israel.

Evidence: Weaver references Romans 9:6: 'Not as though the word of God had taken none effect, for they are not all Israel who are of Israel.'

Salvation is by God's mercy, not human will or effort

Summary: Romans 9:16 teaches that salvation depends not on human willing or running, but on God who shows mercy, underscoring divine sovereignty.

Evidence: Weaver quotes Romans 9:16: 'So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.'

God has the right to harden whom He wills

Summary: Using the example of Pharaoh, Paul shows that God raises up individuals to display His power and hardens whom He wills, demonstrating His absolute sovereignty.

Evidence: Weaver cites Romans 9:17-18: 'Even for this same purpose have I raised thee up... Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.'

Scripture References

Romans 9:1-18

Context: The primary text of the sermon, read at the beginning and expounded throughout.

Romans 2:28-29

Context: Referenced from part one of the series, teaching that true circumcision is of the heart.

Romans 4

Context: Referenced from part two, showing Abraham as the father of all who believe.

Galatians 3:7

Context: Quoted to support that those of faith are the children of Abraham.

John 1:20

Context: Used to illustrate the biblical pattern of assertion and denial, as John the Baptist confessed and denied not.

Isaiah 38:1

Context: Another example of affirmation and negation: 'thou shalt die and not live.'

Genesis 14:13-14

Context: Shows Abraham calling Lot his brother, illustrating familial terminology.

Genesis 17:10-14

Context: Demonstrates that circumcision made all in Abraham's household religiously connected, not just family.

Romans 11:1

Context: Paul identifies himself as an Israelite, of the seed of Abraham, showing his personal connection.

Philemon 1:13

Context: Used to illustrate the Greek construction 'I could wish' as expressing a desire that is not possible.

Galatians 4:20

Context: Another example of the same construction, showing Paul's desire to be present but inability.

Exodus 32:30-32

Context: Moses' similar willingness to be blotted out for the people, paralleling Paul's sentiment.

Deuteronomy 4:32-36

Context: Shows Israel's unique privilege of hearing God's voice and being chosen as a special people.

Deuteronomy 7:6-8

Context: God chose Israel because He loved them, not because of their number.

Exodus 4:22; Jeremiah 31:9

Context: Referenced to show Israel is called God's son, even His firstborn.

Acts 26:6

Context: Paul speaks of the hope of the promise made to the fathers, referring to the Messiah.

1 Timothy 3:16

Context: Quoted to affirm the deity and humanity of Christ: 'God was manifest in the flesh.'

Romans 3:1-4

Context: Paul had already taught that Jewish unbelief does not nullify God's faithfulness.

Titus 1:1-2

Context: God promised eternal life before the world began, showing the promise precedes human existence.

2 Timothy 1:9

Context: Salvation and calling were given in Christ before the world began, emphasizing sovereign grace.

Historical References

Charles Hodge

Context: Weaver cites Hodge's interpretation of Romans 9:3, that Paul's wish was hypothetical and not possible.

Charles Haddon Spurgeon

Context: Weaver tells a story about Spurgeon's sermon on 'Jacob have I loved, but Esau have I hated,' highlighting the difficulty of understanding God's love for Jacob.

Important Quotes

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.

Significance: Paul's heartfelt affirmation of his truthfulness and deep grief for his kinsmen, setting the tone for his teaching on election.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

Significance: Expresses Paul's extreme love and willingness to be sacrificed for his people, though it is not possible.

Not as though the word of God had taken none effect, for they are not all Israel who are of Israel.

Significance: The key verse that introduces the distinction between physical and spiritual Israel, central to the sermon.

That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for seed.

Significance: Paul's clear statement that physical descent does not make one a child of God; only the children of promise are the true seed.

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.

Significance: Demonstrates that God's election is unconditional and based solely on His sovereign purpose.

So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

Significance: Emphasizes that salvation depends entirely on God's mercy, not human effort or desire.

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Significance: The concluding statement of God's absolute sovereignty in showing mercy and hardening.

Discussion Questions

How does Paul's expression of 'great heaviness and continual sorrow' for his kinsmen challenge our own attitude toward unbelievers, especially those close to us?

Context: Weaver emphasizes Paul's deep, personal grief for his fellow Israelites who rejected Christ.

In what ways does the distinction between 'children of the flesh' and 'children of the promise' affect our understanding of who belongs to God's people today?

Context: Weaver explains Romans 9:8, stating that physical descent does not make one a child of God.

Why is it important to recognize that God's election is not based on human works or merit, as seen in the examples of Isaac and Jacob?

Context: Weaver discusses Romans 9:11-13, showing that God's choice was made before the children were born or had done anything.

How does the truth that 'it is not of him that willeth, nor of him that runneth, but of God that showeth mercy' impact our evangelism and prayer?

Context: Weaver quotes Romans 9:16 to emphasize divine sovereignty in salvation.

What comfort can we draw from the fact that God's word has not failed, even when many reject the gospel?

Context: Weaver addresses the objection that Israel's unbelief nullifies God's promises, showing that God's word stands firm.

How should the doctrine of God's sovereign hardening (as with Pharaoh) affect our view of human responsibility and divine justice?

Context: Weaver explains Romans 9:17-18, where God raises up Pharaoh to display His power and hardens whom He wills.

In what sense are believers today 'children of promise' like Isaac, and how does this shape our identity?

Context: Weaver concludes by referencing Galatians 4:28, stating that believers are children of promise.

Applications

Trust in God's Sovereign Grace

Summary: Believers should rest in the truth that their salvation depends entirely on God's merciful choice, not on their own efforts or lineage.

Evidence: Weaver emphasizes Romans 9:16: 'So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.'

Genuine Concern for the Lost

Summary: Like Paul, Christians should cultivate deep, continual sorrow and love for unbelievers, especially those close to them, rather than indifference.

Evidence: Weaver highlights Paul's 'great heaviness and continual sorrow' and his willingness to be accursed for his kinsmen.

Reject False Security in External Privileges

Summary: Do not rely on religious heritage, church membership, or rituals for salvation; only being a child of promise through faith in Christ matters.

Evidence: Weaver warns that many in churches are lost, and that physical descent from Abraham means nothing for salvation, citing Romans 9:8.

Worship God for His Sovereignty

Summary: Acknowledge God's absolute right to show mercy and harden whom He wills, and worship Him for His perfect justice and grace.

Evidence: Weaver concludes with a prayer of thanksgiving for Christ and a call to serve God acceptably, based on the truths of Romans 9.

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:05:02Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:36:42Z

Clean Transcript

Who is Israel? Part 3 of 6

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Alright, well let's open our Bibles to Romans chapter 9. And Larry, you're getting in on the third part of a series, so maybe I can help catch you up. Romans chapter 9, and let's read verses 1-18. The Apostle Paul writes, "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.
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For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who 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, who is over all, God blessed forever, amen. Not as though the word of God had taken none effect, for they are not all Israel who are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. That is, 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. For this is the word of promise, at this time I will come and Sarah shall have a son. 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 anything good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder
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shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. 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 showeth mercy.
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For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will, he hardeneth." For the last two weeks, we've been studying the subject, "Who is Israel?" In part one, I gave you an introduction and we dealt with Romans chapter 2, especially verses 28 and 29, where the Apostle Paul said that the true Judahite is not one who is circumcised in the flesh, but his circumcision is of God, whose praise is of God and not of man. And then last week we looked at Romans chapter 4, and we saw that Abraham was indeed the father of all those that believe. He was the father of those that walk in the steps of Abraham. In fact, Galatians chapter 3 and verse 7 summed it up when the Word of God says explicitly, "Know ye therefore that they which are of the faith, the same are the children of Abraham."
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And so the Word of God is telling us it is the genuine Christian, it is those who are saved that are indeed the children of Abraham. Now when you come to Romans chapter 9, Romans chapter 9 basically intensifies the truth that Paul has been enunciating. In fact, in chapter 9 Paul deals with a very serious objection to his teaching of justification by faith alone. Now may I remind you that Paul's argument for justification by faith alone begins in Romans chapter 3, and it goes all the way through the latter part of chapter 8. In fact, what he deals with in chapters 9, 10, and 11 are basically an objection to his doctrine of justification by faith.
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Now, if justification by faith is true, what about God's promise and covenantal relationship with national or natural Israel? That's the question. Is there a failure on God's part since not all Israel is saved and the greater part rejects the Messiah? Paul demonstrates in Romans chapter 9 that the truth of justification by faith alone is not inconsistent with the promises of God. The truth that Paul is going to enunciate in this chapter is indeed upsetting to those individuals who trust in externals and who rejoice in the flesh and really love rites and ordinances. But what Paul does is this.
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He begins in such a way so as to not upset them immediately. In other words, he begins, as I'm going to show you, by expressing that he is indeed stating the truth and showing his love for them. I've got a friend, and I love to hear him preach, but he was at one time in a barber's chair. And the barber wanted to argue with him over Romans 8 and Romans 9 over the doctrine of election. Well, my friend certainly did not want to argue, but he said, "Look, let's choose a point of beginning. Let's begin where we agree, and then let's go down this list and try to take things one at a time." So after having begun where they agreed, when my pastor friend got through with him, every objection the man had was gone. And he was left dumbfounded because when the pastor got through, he had to agree with the pastor. And finally, he said to him, "Well, Pastor, today we began where we agreed. Next time when we talk, let's begin where we disagree."
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So what Paul is doing is showing these individuals, "Look, I do have some love and concern for you." So it's not just simply in your face. So look at it, if you would please, in verse 1. And you have, first of all, Paul's affirmation. He says, "I say the truth in Christ, I lie not. My conscience also bearing me witness in the Holy Ghost." Now, there are some scholars that regard verse 1 as an oath. However, it is not necessarily needful to interpret verse 1 as an oath. The mode of assertion that the Apostle Paul uses in verse 1 is thoroughly scriptural. You're going to find that as you study the Bible, many times there is an assertion and then a denial. Paul said, "I say the truth in Christ," that is an assertion. "I lie not," that is a denial. I'm not lying.
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Do you remember when the Pharisees sent men to John the Baptist? And they asked him, "Art thou the Christ?" And the scripture says in John 1 and verse 20 that he confessed and denied not. There's the positive and the negative. He confessed that he was not the Christ. He confessed that he was not the Messiah. He did not deny that he was the forerunner, but he certainly did not confess that he was Christ. So he confessed and denied not. When you get to Isaiah 38 and verse 1, Isaiah comes to the king, King Hezekiah, and he tells him, he says, "Set thy house in order, for thou shalt die and not live."
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So you have an affirmation and you have a negation. "Thou shalt die and not live." And so basically what the Apostle Paul is doing is this. In Romans chapter 9 and verse 1, he is giving a formal assertion of his integrity. He is saying basically, "I am speaking the truth in Christ. I am not lying. My conscience is bearing me witness in the Holy Ghost." In other words, he is essentially saying this: "What I'm about to say, I'm saying as a Christian man before Christ, realizing that I must answer to Christ for what I say. So I'm giving this answer to you before Christ in a clear conscience, and the Holy Spirit is bearing me witness that what I'm saying is indeed truth." So you have Paul's affirmation. He said, "I'm not lying. I'm telling you the whole truth. I'm giving you this affirmation." So look in verse 2, and you can see secondly, Paul's heaviness. So he affirms he's going to give them the truth, and then he expresses his heaviness.
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He says, "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." So the Apostle Paul is now speaking of the great grief, a continual and incessant sorrow that was constantly and continually in his heart. What the Apostle Paul is saying is this: "I am no indifferent spectator to the distresses of my people."
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I'm not just simply a bystander looking on with indifference. I'm concerned about you. I've got great heaviness. I have great sorrow in my heart. And I want you to know that it's constant and continual. I don't just think of you and then forget you. So Paul then not only gives an affirmation that what he's about to say is the truth, he now gives his heaviness and says that he's constantly and continually in great sorrow for them.
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Now look at verse 3, because here you have Paul's heart. Points are going rather quickly because we want to get to the meat of the situation. Let's read verses 1 through 3. He said, "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. For I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh." So now Paul is speaking of his brethren, his kinsmen, according to the flesh. Now I want you to note, first of all, that Paul is not speaking nationalistically. Let me say it another way. Verse 3 is not nationalism in the sense that we know it today. Today, nationalism and patriotism are associated with a political and a geographical entity. We say, for instance, we are Americans.
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What do we mean by that? We say that means we live in America. It is a political and a geographical location. You've heard the old expression, and a lot of people have used it in this country, "My country, right or wrong, my country." Well, I certainly disagree with that. I'm certainly patriotic. And I want to do everything I can to protect my country and promote my country. But when my country is contrary to God, my country is wrong. And when my country is contrary to the Constitution, to the original compact that we agreed upon, when it's contrary to that, then it's wrong. It still may be my country, but it's wrong. So, but when you and I think of nationalism, we think of a political or a geographical area.
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This was not the concept in biblical times. Paul's concept was familialistic and religious. Note if you would what he said in verse 3. "For I could wish that myself were accursed from Christ for my"—not countrymen, but "my brethren and my kinsmen according to the flesh." So he's then referring then to all of his Israelitish friends as his family. They are his kinsmen. In fact, look in your Bibles to the book of Genesis chapter 14, hold Romans chapter 9. Genesis chapter 14. And notice, if you would please, verse 14.
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I'm sure most of you have picked up on this. Genesis 14, verse 14. In fact, let's read verse 13. "And there came one that had escaped and told Abram the Hebrew, for he dwelt in the plain of Mamre, the Amorite, brother of Eschol and brother of Aner. And these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, 318, and pursued them unto Dan." Now, who's the brother that had been taken captive? Lot. Do you know what relation Lot was to Abraham? He's his nephew. But when he heard that his brother had been taken captive, so he didn't just look upon Lot as a nephew, he called him a brother.
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Now, I want you to note something else. I want you to note that there were 318 trained fighting men in Abraham's household. Look, if you would please, let's go over this again. "And when Abraham heard that his brother was taken captive, he armed his trained servants," not his servants, just his trained servants, that is trained fighting men, "born in his own house, 318." If Abraham had 318 trained fighting men born in his own house, how many men did he have who were too old or too young or not trained in warfare?
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And what about their wives? What about their daughters? What about their little children? In other words, when you talk about Abraham's household, he probably had around 2,000 people in his household. Well, 318 trained fighting men. If they had a wife each, and if they had two kids each, you figure it out. And so, these individuals then are basically referred to as a family. Look in Genesis 17, beginning there with verse 10. Look what it said. Genesis 17, verse 10.
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God says, "This is my covenant, which you shall keep between me and you, and thy seed after thee, every man child among you shall be circumcised. And you shall circumcise the flesh of your foreskin, and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child of your generations. He that is born in the house," watch, "or bought with money of any stranger which is not of thy seed. He that is born in thy house, and he that is bought with money, must needs be circumcised, and my covenant shall be in your flesh for an everlasting covenant. And the uncircumcised man-child whose flesh of the foreskin is not circumcised, that soul shall be cut off from his people. He has broken my covenant." So every man-child had to be circumcised, and thus they were religiously connected as well as familialistic. So they were considered family and they were also considered religiously connected as well.
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So for the Apostle Paul, are you listening? Israel meant a family and a faith. That's why he says in Romans 9, "I could wish myself accursed from Christ for my brethren, my kinsmen, according to the flesh." Their rejection of Christ and God's rejection of the nation was extremely personal to the Apostle Paul. It was like losing a real brother or a real sister. It was like losing a mother or a father. Moreover, since their rejection included an apostasy, that is a turning from the true faith, there was a religious hurt the Apostle Paul felt as well. It was not just a family hurt. It's not that just some member of the family had died. It's that those family members had turned from the true faith. Now, if you look in your Bibles to Romans chapter 11, and notice if you would what he says in verse 1 to show you the Apostle Paul's thinking, he says, "I say, then have God cast away his people? God forbid," that is perish the thought. He says, "For I also am an Israelite.
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Of the seed of Abraham, of the tribe of Benjamin." Now let's just stop. He said, "I'm also an Israelite." That is, I'm one of the twelve tribes. "I'm of the seed of Abraham." That is, I'm a direct descendant of Abraham. I'm in his lineal descent. He said, "I'm a Benjamite." That is, he was of the tribe of Benjamin. But he could also claim that he was a Judahite because Benjamin was in Judah. So here the Apostle Paul is an Israelite, he's a Benjamite, he's a Judahite, and he's a direct descendant of Abraham. So Paul then had real strong feelings for his people.
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His kinsmen, he called them, according to the flesh. And so their rejection of the Messiah, and God's rejection of the nation, was extremely personal and painful to the apostle. Now, look if you would please in verse 3, and I don't have a great deal of time today to deal with this in detail, but he says, "For I could wish that myself were accursed from Christ for my brethren, my kinsmen, according to the flesh."
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Now the question is, what are we to make of this statement? When Paul says, "For I could wish that myself were accursed from Christ," is Paul wishing to be cut off, to be reprobated, to be damned for Israel's sake? Having understood Christianity, salvation and damnation, is it possible for a Christian to really want to be damned in order to save others? Now, some scholars will tell you that was exactly what Paul had in mind.
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However, I don't necessarily think that is so. Let me explain what I mean. When you look at verse 3 and look at the first four words, "for I could wish," the Greek tense could be literally translated, "I could be wishing," that is, if it were possible. Paul does not say he does wish, but he said he could wish. For instance, let me show you how this is used. Look in your Bibles to the book of Philemon and verse 13. Right before the book of Hebrews you have the little book of Philemon. Philemon and verse 13.
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You remember Onesimus was the runaway slave. And he was converted in Rome under the influence of the Apostle Paul. And so Paul sends Onesimus back to Philemon. But Onesimus had been very beneficial to the Apostle Paul. Look what he says in verse 12, "Whom I have sent again," that is, he sent Onesimus back to Philemon, "whom I have sent again. Thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity, but willingly." So when you go back to verse 13, you could read it like this, "...whom I was wishing to have retained with me."
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I wanted to retain him, but I didn't. It was something I would like to do or be able to do, but I could not do and would not do without your permission.
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Now, the point I'm trying to make is this. When you come back to Romans chapter 9 and verse 3, Charles Hodge, the great theologian, interprets this text like this, "I could wish were the thing allowable or possible." In other words, what Paul is saying is, "I could have such a wish as this, but it's not possible. It would not work. I cannot die for you." Now, if you look in Galatians 4 and verse 20, let me show you one other illustration of the same construction. Galatians 4 and verse 20. Look what the Apostle Paul says, Galatians 4 and verse 20. He tells these Galatians, "I desire to be present with you and to change my voice, but I stand in doubt of you." Now, what is Paul saying in verse 20? "I desire to be present with you now."
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I want to be there with you now. But was it possible? No, because Paul was somewhere else. In other words, he could say, "I'm wishing to be there with you. I'd really like to be there, but it's impossible. I cannot be there." Now, when you go back to Romans 9 and verse 3, essentially this is what Paul is saying. When you understand the great heaviness and the continual sorrow that he had in his heart, he is saying in verse 3 in effect this, "You know that I'm so concerned about you, and I'm so concerned about this situation, that if somehow or other my being sacrificed would help you, I'd be willing to do so. But of course it's not possible."
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The nearest thing that we have to this concept is found in the book of Exodus chapter 32. And you will find that Moses and Paul thought a lot alike. In Exodus chapter 32, beginning there with verse 30. Exodus 32, verse 30. "And it came to pass on the morrow that Moses said unto the people, Ye have sinned a great sin, and now I will go up unto the Lord. Peradventure, I shall make an atonement for your sin. And Moses returned to the Lord and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin—if not, blot me, I pray thee, out of thy book which thou hast written." What is Moses saying? "Lord, if you're not going to forgive this people, I don't want to live. Just blot my name out as well."
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Let me tell you something, folks. It is extremely difficult to comprehend the passion and the sorrow and the heaviness that a Moses and a Paul felt for their own people. I would venture to say there are very few people in this land today, or even in the world, that could stand up with Moses and Paul and say the same truth. It is true we're concerned about our country. It is true that we're concerned about our family. It is true that we're concerned about our friends. But none of us, if we tell the truth, could say with the Apostle Paul, "I have continual and constant sorrow and heaviness in my heart, wanting you to be right with God and wanting you to be converted." See what I'm saying? It's hard to comprehend. So Paul's heart is expressed in verses 2 through 3. So when any Israelite heard this, he did not take what the Apostle Paul said lightly because he understood. Paul was speaking from a family standpoint, and from the standpoint of faith. Now, look if you would, in verses 4 and 5, at Paul's identification.
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He said in verse 3 that he could wish himself accursed from Christ for his brethren, his kinsmen according to the flesh, and now he identifies who those brethren, who those kinsmen are. He says, "Who 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, who is over all God blessed forever?" So Paul then identifies his brethren, his kinsmen according to the flesh, so there can be no misunderstanding. He says they are Israelites. He identifies them by their religious heritage.
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Now, let's look at verses 4 and 5 in detail. He specifically delineates certain things concerning Israelites. He says in verse 4, "to whom pertaineth the adoption." What does that mean? Well, it was the glory of national or natural Israel to be deemed the people of God. And let's be absolutely honest, folks. Israel, national, natural Israel, were indeed the people of God in an unusual sense. God did not give his law to the Babylonians.
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He did not reveal himself to the Assyrians. He simply chose Israel. Notice if you would, hold Romans 9, but go back in your Bibles to the book of Deuteronomy chapter 4. Look at what the Bible says. Deuteronomy 4, and let's begin reading there with verse 32. Deuteronomy 4, verse 32. Look what he says. Deuteronomy 4, verse 32. "For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there had been any such as this great thing is, or have been heard like it." What great thing? Here it is. "Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?"
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"Or hath God assayed to go and take him a nation from the midst of another nation by temptations, by signs, and by wonders, and by war, and by a mighty hand, and a stretched out arm, and by great terrors, according to all that the Lord your God did for you in Egypt before your eyes. Unto thee it was showed that thou mightest know the Lord he is God."
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"There is none else beside him. Out of heaven he made thee to hear his voice, that he might instruct thee, and upon earth he showed thee his great fire, and thou hearest his words out of the midst of the fire." So here Israel is in a unique situation. They have heard God.
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Now look, if you would, to Deuteronomy 7 verses 6 through 8. Deuteronomy 7 verses 6 through 8. Note, if you would, please. He says, "For thou art a holy people of the Lord thy God. The Lord thy God hath chosen thee to be a special people unto himself above all the people that are upon the face of the earth." Note, "The Lord thy God hath chosen thee a special people to himself above all the people that are upon the face of the earth. The Lord did not set his love upon you nor choose you because you were more in number than any other people, for you were the fewest of all people, but because the Lord loved you." So the Lord chose Israel because He loved Israel. Did you know, and you don't have to turn there, we're talking about how Israel is the adopted son of God in the Old Testament, natural Israel. But in Exodus chapter 4 and verse 22, and in Jeremiah 31 and verse 9, God says, "Israel is my son, even my firstborn."
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So, to them went the adoption. Go back, if you would please, to Romans 9. They were considered the adopted son of God. They were considered to be the people of God. Now, in Romans chapter 9, he also mentions this. He said, "who were Israelites to whom pertaineth the adoptions and the glory." Well, what glory? Well, that's the Shekinah glory. And you can find it, you don't have to turn there, in Exodus 14 verse 34.
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But everyone knows that when God led the children of Israel out of Egypt, He led them by a cloud during the day and a pillar of fire by night. And when that tabernacle was set up, what happened? The Shekinah glory of God came down. When the temple was built, the Shekinah glory of God came down. No other nation, no other people had the presence of God like national or natural Israel. So, to them, not only were the adoptions, but also the glory.
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And then notice, if you would please, in verse 4, he said, "and the covenants." Of course, God had bound Himself to Israel by covenant. I don't have to go through all these covenants. There's the Abrahamic covenant. There's the Davidic covenant. In fact, there's the Sinaitic covenant. Don't you remember when God gave the law in Exodus chapter 19, what did the people say? "All that the Lord hath said we will do." They have the covenants. And then he says in verse 4, "and the giving of the law." Now, the giving of the law was an aspect of the covenant. But the law was basic to Israelite life. God had expressed himself and God has revealed his will to his people through the law. That is how they should conduct themselves toward God and toward others. So, they had the adoptions, they had the glory, they had the covenant, they had the giving of the law in verse 4, and the service of God. Well, what's the service of God?
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That was all the rituals, all the pomp, all the ceremonies, and all the sacrifices that were involved in the tabernacle of the temple. They had all of that. And then he says, "and the promises." Well, of course, the promises we're going to see later referred to Jesus Christ the Messiah. But if you would turn very quickly to the book of Acts 26, just back a few pages. Acts 26 and look at verse 6. You'll see the Apostle Paul referring to the promise. Acts 26 and verse 6. He's standing before Agrippa and he says, "And now I stand and am judged for the hope of the promise made of God unto our fathers, the hope of the promise," and of course the hope of the promise is referring to the Messiah, the Lord Jesus Christ. Now I want you to understand that when Paul uses the term "Israelite," he is using it in the sense of a family and a faith. And then if you look in verse 5 of Romans chapter 9, he's identifying who the Israelites are.
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They are the ones who have the adoption, the glory, the covenants, the giving of the law, the service of God, the promises. And then he says, "whose are the fathers and of whom as concerning the flesh Christ came, who is over all God blessed forever." Now, note, if you would, "and the promises" and then he speaks of Christ.
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Now, verse 7, he deals with the heritage of the fathers, men such as Abraham, Isaac, Jacob and David. These men were indeed highly favored and blessed men, and consequently, historically speaking, they have been regarded with great distinction now through the ages. Paul is demonstrating that it was through these men the Messiah, the Lord Jesus Christ, came. So he speaks then not only of the fathers, but look what he says, "whose are the fathers, and of whom as concerning the flesh Christ came, who is, over all, God blessed forever?" By the way, I want to point out, Paul is here speaking of the Theoanthropic Christ. All that word means is, the God-man. It is true Jesus Christ descended of the Fathers. That is, He condescended and took upon Himself flesh and blood such as you and I have, so that Jesus Christ was perfect man. But He was more than perfect man. He was also perfect God. That's what the Scripture means when He said He is God blessed forever. Notice, if you would please, I want you to turn to 1 Timothy 3 and verse 16.
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I can quote this verse, but I want you to see it. It's a very important verse. 1 Timothy 3 and verse 16. Watch it carefully. The Apostle Paul writes, "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory." But note what he says in verse 16, "and without controversy." Without controversy. Great is the mystery of godliness. What is the mystery of godliness? God was manifest in the flesh. So Jesus Christ is the God-man. Perfect man and perfect God. So the Apostle Paul then in identifying who Israel is, he says they have the adoptions, they have the glory, they have the covenants, they have the giving of the law, they have the service of God, they have the promise. And it was through these fathers that God gave us His Son. And His Son is God blessed forever.
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Now, let's get to the meat of what I want to share with you today. And that's verses 6 through 8. And here's Paul's explanation. Paul's explanation.
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Now remember, if you would please, the grand objection to the Apostle Paul's teaching of justification by faith alone centered around this single fact. Most of the nation had rejected Christ. And Christ had said, "You're going to be left to yourself, your house is going to be destroyed." They had cast off Christ and God had righteously cast them off. Now here's the question. Did that act and that fact of rejection nullify the promises of God? Did it make the Word of God of none effect?
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Well, what Paul is about to tell us in verses 6 through 8 is highly contrary to the flesh. The nation at that time did not want to hear it. The individuals at that time did not want to hear it. And a lot of people today do not want to hear it. But here is what he is going to tell us. He's going to tell them that God is absolutely sovereign, and that God's salvation, God's redemption, God's word, God's promise does not depend upon man in any way whatsoever. The rejection of the nation or the rejection of the Messiah did not imply a failure in God, His word, or His promise.
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Now before I go further, let's read verse 6. He says, "Not as though the word of God had taken none effect, for they are not all Israel who are of Israel. Not as though the word of God had taken none effect." In other words, Paul says my teaching does not negate the promise of God. It does not nullify the covenants of God. It does not imply a failure in God whatsoever. Now why does Paul make this statement, "for they are not all Israel who are of Israel"?
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Let me tell you, it was a common opinion among the Jews in Christ's day that the promises of God made to Abraham and his seed included all the natural descendants sealed as such by the right of circumcision and that these indeed would inherit all the blessings promised by God. They believed that just being the natural descendants of Abraham was sufficient, and thus it was enough for them to say, "We have Abraham to our father." That's what they told Christ in John chapter 8.
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They said, "We be not born of fornication. We have one father, even Abraham." In other words, "We've got a father, Christ. You don't. You're an illegitimate child." That's what they were telling Him. "It's sufficient. We've got Abraham to our fathers." And thus what they were doing was this. They were rejecting and objecting to Paul's teaching as being inconsistent with the promises of God. Why? Because they did not believe in Christ. And Christ had cast them off. And therefore they said, "Paul, your teaching cannot be right. Because it would nullify the promises of God."
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Well, let me show you. Flip back in your Bibles to Romans chapter 3. Paul had already told them that there was no action of man that could thwart the promise of God. Notice in Romans 3 in verse 1. He says, "What advantage then hath the Jew? Or what profit is there of circumcision?" And remember the word "Jew" means Judahite, that is, someone of the tribe, the lineage, or the land, or the house, or the nation of Judah.
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That's where the tabernacle was. That's where the temple was. So what advantage did have the Judahite, or what profit is there of circumcision? "Much in every way. Chiefly," here's the chief advantage, "because that unto them were committed the oracles of God." That is, they had the word of God. Notice what he says in verse 3. "For what if some did not believe? Shall their unbelief make the faith of God without effect? God forbid! Yea, let God be true, and every man a liar, as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged." He said, "So what if they don't believe? Does that nullify and make void the Word of God?"
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He said, "Of course not. No, it does not." Well, how can the Apostle Paul say that? Well, let's go back to Romans chapter 9, and I want you to see what the Apostle Paul is actually teaching. He is demonstrating in verse 6, and actually on down through verse 8, that natural privilege is negated by the sovereignty of God. That is, the natural privilege these people were claiming was useless and worthless. He says in verse 6, "They're not all Israel who are of Israel."
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Now what does that mean? Let me just tell you. First of all, it means that natural privileges, it means descendancy from Abraham, means nothing as far as God's salvation is concerned.
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Now listen carefully because it's going to get tricky. I'm going to show it to you. The promise to Israel was not made to the whole nation. I'm only saying what Paul says, but to a limited portion of it. Even Abraham's natural seed were not all in the covenant. And therefore God's blessings did not proceed along the line of natural descent.
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Now this is demonstrated by the choice of Isaac over Ishmael. Abraham had another son. He had Ishmael, who was by Hagar. But what did God do? Abraham said, "O that Ishmael might live before you." God said, "He shall indeed be a great nation, but I'm not choosing him. I'm going to give you a son." Not only did Abraham have Isaac, but do you realize that after Sarah died, he married again. He married Keturah.
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He had Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. All born of Keturah. In Genesis 25 verses 1 and 2. Now while his children like Ishmael and these children by Keturah were given some inheritance, some little bit. They were given some inheritance and sent away. Isaac received the estate. Isaac received everything, according to Genesis 25, verses 5 through 6.
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Now, you've got to understand, listen carefully, I'm going to show it to you. Isaac was born according to God's purpose. According to God's power. According to God's promise, and according to God's time, and he was born not by ordinary nature. What do I mean by that? He was the child of promise. Someone tell me how old Abraham was when Isaac was born? A hundred. How old was Sarah? Ninety. Is that ordinarily? Does that ordinarily happen? No. No. Thank God.
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I heard some white ladies say amen to that. That's for sure. I tell you what, my six grandkids, I hear Alice say all the time, "I understand why God gives you children when you're young. Just the grandkids will run you in the ground." But the point that I'm trying to make is this. Here was the distinction that God made at the very first. Are you listening carefully?
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It was not Abraham's position, but it was God's promise that determined the true seed. The true seed was not Ishmael. The true seed was not Zimran and Jokshan, Medan and Midian and Ishbak and Shuah. No, no, no, no. The true seed was Isaac. Now listen carefully. Since God limited his original promise to one son of Abraham, this limitation necessarily excludes the purely natural descendants as well. If God drew the distinction at the outset, it could not be wrong to draw it subsequently through the ages.
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Now, let me show you what the Apostle is going to do. The Apostle distinguishes between the seed as a whole and the promised seed in order to emphasize divine election as the fundamental principle. Let me say it again. The apostle distinguishes between the seed as a whole, that's why he says "they're not all Israel who are of Israel," and the promised seed in order to emphasize divine election as a fundamental principle. Now, let me say it another way. The common election and selection of the nation of Israel as a whole does not prevent the sovereign God of infinite holiness from choosing for himself, according to his own purposes and his own counsel, whatever portion out of that nation he chooses to save. When Paul says "they are not all Israel who are of Israel," he is just simply pointing out the fact that natural descendancy from Abraham is not the basis nor the foundation for salvation or blessing. To put it another way, all belonging to external Israel, all belonging to national natural Israel, are not the people of God.
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Let's look at it from another perspective, and I think you can understand it. I could say it like this. All who are in the church are not of the church. We've got a lot of people in churches across this country that are legitimate, quote-unquote, lawful members. Many of them in good standing. But they're lost as a hound dog. And they're not really of the church. That's all the Apostle Paul is saying. There are plenty of people in Israel as a nation, natural Israel, that were not and still are not converted. And what he's saying is descendancy from Abraham is not the basis of salvation. No, it cannot be. Only those who were, and I'm going to show you, genuinely converted are true Israel. Only those who are genuinely converted are in the true church. Now, when Paul said in verse 6, "they're not all who are of Israel," let's look next how Paul explains this. Now, let me just go ahead and tell you, if you comprehend the teaching of the Apostle Paul at this point, it's not only going to aid you in your eschatology, that is your doctrine of last things, but it will also keep you from political Zionism.
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Which is nothing more than Marxism and Communism under a different name. That's all it is. But let's look at his explanation. He says in verse 6, "Not as though the word of God had taken none effect, for they are not all Israel, which are of Israel."
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Now, he says, in case you can't understand what I just said, I'm going to say it another way. Verse 7, "Neither because they are the seed of Abraham are they all children." Now verse 7 is very emphatic. "Neither because they are the seed of Abraham." Now the word "seed" is the word sperma. "Neither because they are the seed of Abraham are they all children." The word is teknon. So here's the distinction between the seed of Abraham and the children of Abraham.
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We saw that back in Romans 4 last week. We saw it in John chapter 8 last week. So he says, "Neither because they are the seed of Abraham are they all children." Then he said, "but in Isaac shall thy seed be called." The promise, are you listening? The promise will produce its own children. Let me say it again. It's the power of God and not the sperm of man that makes one the true child of God. That's what he's saying. Abraham's lineal descendants have no special claim upon the mercies and the blessings of God. Many of them thought they were children of God just simply by the fact that they were the children of Abraham. And Paul is correcting that error in Romans chapter 9. The promise to Abraham and his seed was not made to him and all of his descendants in general, but to him and a particular promise seed. That's why he said, "but in Isaac shall thy seed be called." You can be the seed of Abraham, but that does not make you the child of Abraham.
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So Paul says in verse 7, "Neither because they are the seed of Abraham are they all children." Then he says, "but in Isaac shall thy seed be called." Why Isaac? Because Isaac was the child of promise. Isaac would never have existed except for the divine, sovereign intervention of God. Abraham was past child-bearing years, child-producing years. So was Sarah. But God sovereignly, miraculously, and powerfully intervened, and Isaac was born. The child of promise. Likewise, are you listening? All of Abraham's true children will be children of the promise. Let me show you.
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We'll come back to this thought a little bit later, but turn in your Bibles to Titus chapter 1 and then 2 Timothy chapter 1. Notice Titus 1. And let's read verses 1 and 2. Titus 1, verse 1, "Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth, which is after godliness in hope of eternal life, which God that cannot lie promised." When did God promise eternal life? Before the world began.
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Now let me ask you a question. If He promised eternal life before the world began, to whom did He promise it? You and I were not even in existence. Except in the mind of God. Well, the truth is, I'll show you where He promised it, and we were there, but only in Christ. Notice 2 Timothy 1 and verse 9. The Apostle Paul says, "...who hath saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus, when? Before the world began." Now, who did He promise eternal life to? He promised it to us. Where were we? We were in Christ.
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So just like Isaac is the child of promise, the true child of Abraham. So likewise, all the true children of Abraham are children of the promise.
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Now, let's go back to Romans chapter 9. He says, Romans 9, verse 6, he says, "For they are not all Israel who are of Israel." Then he says, now if you don't understand it, I'll explain a little better in verse 7, "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." In Isaac, the child of promise. Now verse 8 is exceedingly clear. Paul says the same thing a third time. That is, he said, if you don't understand verse 6, I'll say it again in verse 7. If you don't understand verse 7, I'll say it again in verse 8. "That is, they which are the children of the flesh, these are not the children of God. But the children of the promise are counted for seed."
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Now let me ask you a question. See if you can put two and two together. Let's say, let's say just for one instance that everybody over in the Middle East were indeed true descendants of Abraham. Let's just say they were. They're not, but let's say they were. Does that give them any special status? No. What did he just get out of his mouth? "That is, they which are the children of the flesh, these are not the children of God."
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I told Alice this week we were writing, I said, "I don't understand this. I know preachers. I know Christians who would turn on other Christians who have done so in order to protect a group of unbelieving, reprobate communists and Zionists. I don't understand that. I can't comprehend that." If you understand what the Apostle Paul is saying, "that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for seed." The children of the promise are those whom God comes to sovereignly and powerfully and savingly.
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He brings them to Christ. So he says, "They are not all Israel who are of Israel. Neither because they are of the seed of Abraham are they all children. But in Isaac shall thy seed be called, that is, they which are the children of the flesh, these are not the children of God, but the children of promise are counted for seed." Now, the children of the flesh, that is anyone who claims ascendancy from Abraham, anyone by Abraham, God specifically states, these are not the children of God. It's only the children of promise that are counted for the seed.
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Now what the Apostle Paul does in these next few verses is this. He illustrates the truth with two very common but usually misunderstood truths. What are they? Well look in verse 9, Romans 9 verse 9. "For this is the word of promise, at this time I will come and Sarah shall have a son." What does God do? God bypasses Ishmael. What did Abraham say? "Oh, that Ishmael might live before thee." God said, "Oh, I'll make him a great nation."
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But I'm not choosing him. I'm going to give you a special child. Flip back in your Bibles to Romans chapter 4. And let's begin reading there at verse 17. Look what God says. Romans 4 verse 17, "As it is written, I have made thee a father of many nations before him whom he believed, even God, who quickeneth the dead and calleth those things which be not as though they were." Look what Abraham did, "who against hope believed in hope." Remember Abraham was 100, Sarah was 90. "Who against hope believed in hope that he might become the father of many nations, according that which was spoken, so shall thy seed be. And not being weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb."
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"He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God, and being fully persuaded that what he had promised he was able also to perform. And therefore it was imputed to him for righteousness." Can you believe that? Abraham, a hundred years old, Sarah, 90. When God said, "You're going to have a son," Abraham said, "I believe it." He never even considered the fact that he's a hundred years old. Never even considered the fact that Sarah was 90. "I believe it." Here was a special child of promise. God bypasses Ishmael and God chooses Isaac. Now someone says, "Well, Brother Weaver, I can understand that because actually Ishmael was, although the son of Abraham, he was also the son of Hagar who was an Egyptian."
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Well, and God still has the right to choose, and in case you might think that would be a legitimate objection, verses 10 through 13, he throws dishwater very quickly upon that objection. Because in Romans chapter 9, beginning with verse 10, he says, "And not only this," he says, "I've got another illustration for you. And not only this, but when Rebecca also had conceived by one, even by our father Isaac," now we've got Isaac and Rebecca.
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"For the children," that is Jacob and Esau, "being not yet born, neither having done any good or evil." They hadn't even been born! They had not done anything! "For the children 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. It was said unto her, The elder shall serve the younger." As it is written, "Jacob have I loved, but Esau have I hated."
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Now, here are Isaac and Rebekah. Isaac's a child of promise. Here are two boys with the same mother, the same father, born at the same time, same environment, same background, same history. And God said, "I'll take Jacob and leave Esau." Was not Esau a descendant of Abraham? Yes. Was he not the son of Isaac? Yes. But God said, "I'm not going to choose Esau. I want to choose Jacob." Look what he said.
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Let's go back to verse 11. "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." Now you and I both know that Esau was an evil man. And the Edomites are evil people today. I concur. But God's selection of Jacob was not based upon the wickedness of Esau. God said that my purpose might stand based upon my calling, not of works.
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One of my favorite stories is about Charles Haddon Spurgeon. He announced that he was going to preach on this text, "Jacob have I loved, but Esau have I hated." And after service, a lady came up to him and she said, "Oh, governor," and that's what they call Mr. Spurgeon. They call him the governor. She said, "Oh, governor," she said, "I'm so thankful you're going to preach on that text, 'Jacob have I loved, but Esau have I hated.'" She said, "I've had such difficulties with that text of scripture." "Oh," Mr. Spurgeon said, "so have I." "Oh," she said, "I'm so glad to find someone who's had trouble with this passage as well." She said, "You know, I've just never understood how God could reject Esau." "Oh," Mr. Spurgeon said, "that's not the problem I have. I understand how God could reject Esau. I could not understand how he could love that miserable, cheating, seductive warden Jacob. That's the thing that concerns me." And that's a fact. God was not obligated to save either of them. But he chose Jacob.
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Now, here's what he's saying. Esau is bypassed and Jacob is chosen. God is not limited by the law of primogeniture, that is, the eldest. No, he bypassed the eldest. And He chooses and calls whom He wills. Note verse 11 again. God's calling is based upon His divine purpose and will. It's not based upon human works. It's not based upon human merits. It's not based upon ancestry. It's not based upon anything. God saves whom He wills, when He wills, and where He wills. Why? For He is God alone.
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Now look at verses 14 through 18. They just simply reiterate and emphasize this simple truth. "What shall we say then?" What are we going to say to God's choice of Isaac over Ishmael? Or God's choice of Jacob over Esau? "What shall we say then? Is there unrighteousness with God?" Was God unrighteous when He chose Jacob? No. Was God unrighteous when He chose Isaac? No. Whatever God does, is right.
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And he says this in verse 15, "For he said to Moses, I will have mercy on whom I will have mercy. And I will have compassion on whom I will have compassion." Cannot God do with his own as he wills? Well, of course he can. Is there a wife in this room that will go to her husband and say, "I'm very upset with you. Because you don't love other women the way you love me." Is there a wife that would do that? Oh no, I don't think so. What that wife wants is to be special and exclusively the wife of her husband. You see what I'm saying? And as that husband has the absolute right just to love his wife, and that wife has the absolute right to love the husband, God has the absolute right to do the same thing.
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Listen, if I had a hundred dollar bill in my hand, and I only had one, and I gave it to Ed, I didn't owe Ed any money. He didn't owe me any money. I just gave it to him. Is everybody in this room going to get mad at me because I gave something to Ed and not to you? Or didn't owe anything to you either? You see what I'm saying?
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Have you ever noticed we can be gracious, but we don't want God to be gracious. We want to help whom we want to help, but we don't want God to be like that. We want to love whom we want to love, but we don't want God to be like that. So he says, "Is there unrighteousness with God?" No. God said, "I'll have mercy upon whom I'll have mercy. I'll have compassion on whom I'll have compassion." Watch this. Verse 16. "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy." And then he says, "For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up,
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that I might show my power in thee, that my name might be declared throughout all the earth." Why did God raise up Pharaoh? To destroy him. God endured his rebellion and his wickedness and his ungodliness until the justice of God fell upon him. And verse 18 concludes it, "Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth." God may righteously choose an Isaac and reject an Ishmael. God may righteously choose a Jacob and reject an Esau. God may righteously save me and not my wife. God may righteously save a wife and not the husband. God may righteously save children and not the parents. God may righteously save the parents and not the children. God may do whatever He wills, for He is God. Amen. But we... Well, let me show it to you in Scripture. I've already said it, but I'm going to show it to you again. Look in Romans 9 verse 7.
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Go ahead and find Galatians chapter 4. We'll get to this more in a couple of weeks. Galatians chapter 4. I probably will not continue this series next Sunday because of the special services, but the Sunday after I would take back up again. But look at Romans 9, and we'll read there first. Romans 9, look at verse 7. "Neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called." So the seed is going to be called in Isaac, as Isaac was the child of promise. So those who are going to be called. Now look in verse 8. "Neither because they are the seed of Abraham are they all children." Verse 8. "That is, 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." So that was Romans 9, verse 7, verse 8. Verse 7 says, "And in Isaac shall thy seed be called." Verse 8 of Romans 9 says, "But the children of the promise are counted for seed."
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Now look in Galatians 4 and verse 28. Here's what Paul says about those who are the true believers, the true Israelites, the true church. He says this, "Now we, brethren, as Isaac was, are what? The children of promise." Because we too have been saved solely, sovereignly by the grace of God. Let's pray. Father, we're so thankful today for Jesus Christ, our Lord. We're so thankful for the promise made in the Fathers, as we shall see later. That promise is indeed Jesus Christ and His salvation.
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He alone is the Messiah. He alone is the God-man. He alone is the Redeemer. And He alone is Lord of all. We bow to Him this day. We worship Him. And I ask you, Father, to give us grace and mercy to serve Thee acceptably with reverence and godly fear. In Thy name we pray. Amen. And don't forget the offerings. Don't forget the fellowship with each other. Don't forget next Saturday over at the house and next Sunday as well. You're dismissed. Oh, by the way, don't forget to give offering to Alice for the food or whatever, guess what?
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you
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deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T04:05:02Z

Who is Israel? Part 3 of 6

John Weaver | Freedom Ministries

In this sermon, John Weaver continues his series on the identity of true Israel by expositing Romans 9:1-18. He argues that Paul's teaching on justification by faith alone does not nullify God's promises to Israel, because not all physical descendants of Abraham are the true Israel. Using the examples of Isaac and Jacob, Weaver emphasizes that God's sovereign election, not natural descent or human works, determines who are the children of promise. The true Israel consists of those who are saved by grace through faith, the genuine believers in Christ.

Introduction and Context

Scripture Reading — Romans 9:1-18

"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. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, who 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, who is over all, God blessed forever, amen. Not as though the word of God had taken none effect, for they are not all Israel who are of Israel, neither because they are the seed of Abraham are they all children, but in Isaac shall thy seed be called. That is, 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. For this is the word of promise, at this time I will come and Sarah shall have a son. 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 anything good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder

Scripture Reading — Romans 9:1-18

" In part one, I gave you an introduction and we dealt with Romans chapter 2, especially verses 28 and 29, where the Apostle Paul said that the true Judahite is not one who is circumcised in the flesh, but his circumcision is of God, whose praise is of God and not of man. And then last week we looked at Romans chapter 4, and we saw that Abraham was indeed the father of all those that believe. He was the father of those that walk in the steps of Abraham. In fact, Galatians chapter 3 and verse 7 summed it up when the Word of God says explicitly, "

Know ye therefore that they which are of the faith, the same are the children of Abraham."

Paul's Affirmation and Heaviness (Romans 9:1-3)

Paul asserts his truthfulness in Christ and expresses his deep, continual sorrow for his kinsmen according to the flesh, showing his love and concern before delivering hard truths.

Scripture Reading — John 1:20

Do you remember when the Pharisees sent men to John the Baptist? And they asked him, "Art thou the Christ?" And the scripture says in John 1 and verse 20 that he confessed and denied not. There's the positive and the negative. He confessed that he was not the Christ. He confessed that he was not the Messiah. He did not deny that he was the forerunner, but he certainly did not confess that he was Christ. So he confessed and denied not. When you get to Isaiah 38 and verse 1, Isaiah comes to the king, King Hezekiah, and he tells him, he says, "Set thy house in order, for thou shalt die and not live."

Paul's Heart and the Nature of His Kinsmen

I'm sure most of you have picked up on this. Genesis 14, verse 14. In fact, let's read verse 13.

Scripture Reading — Genesis 14:13-14

"And there came one that had escaped and told Abram the Hebrew, for he dwelt in the plain of Mamre, the Amorite, brother of Eschol and brother of Aner. And these were confederate with Abram. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, 318, and pursued them unto Dan."

Scripture Reading — Philemon 1:13

"whom I have sent again. Thou therefore receive him, that is, mine own bowels, whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel. But without thy mind would I do nothing, that thy benefit should not be, as it were, of necessity, but willingly."

So when you go back to verse 13, you could read it like this,

Scripture Reading — Philemon 1:13

"...whom I was wishing to have retained with me."

Identification of Israelites (Romans 9:4-5)

Paul identifies his kinsmen as Israelites who possess the adoption, glory, covenants, law, service, promises, and the fathers, from whom Christ came, who is God blessed forever.

Scripture Reading — Deuteronomy 4:32-36

"For ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven unto the other, whether there had been any such as this great thing is, or have been heard like it."

What great thing? Here it is.

Scripture Reading — Deuteronomy 4:32-36

"Did ever people hear the voice of God speaking out of the midst of the fire, as thou hast heard, and live?"

Now look, if you would, to Deuteronomy 7 verses 6 through 8. Deuteronomy 7 verses 6 through 8. Note, if you would, please. He says,

Scripture Reading — Deuteronomy 7:6-8

"For thou art a holy people of the Lord thy God. The Lord thy God hath chosen thee to be a special people unto himself above all the people that are upon the face of the earth."

Note,

Scripture Reading — Deuteronomy 7:6-8

"The Lord thy God hath chosen thee a special people to himself above all the people that are upon the face of the earth. The Lord did not set his love upon you nor choose you because you were more in number than any other people, for you were the fewest of all people, but because the Lord loved you."

Scripture Reading — Exodus 4:22; Jeremiah 31:9

So, to them went the adoption. Go back, if you would please, to Romans 9. They were considered the adopted son of God. They were considered to be the people of God. Now, in Romans chapter 9, he also mentions this. He said, "who were Israelites to whom pertaineth the adoptions and the glory." Well, what glory? Well, that's the Shekinah glory. And you can find it, you don't have to turn there, in Exodus 14 verse 34.

I can quote this verse, but I want you to see it. It's a very important verse. 1 Timothy 3 and verse 16. Watch it carefully. The Apostle Paul writes,

Scripture Reading — 1 Timothy 3:16

"And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory."

Now, let's get to the meat of what I want to share with you today. And that's verses 6 through 8. And here's Paul's explanation. Paul's explanation.

The Objection and Paul's Explanation (Romans 9:6-8)

Scripture Reading — Romans 3:1-4

"What advantage then hath the Jew? Or what profit is there of circumcision?"

And remember the word "Jew

Scripture Reading — Romans 3:1-4

" means Judahite, that is, someone of the tribe, the lineage, or the land, or the house, or the nation of Judah. That's where the tabernacle was. That's where the temple was. So what advantage did have the Judahite, or what profit is there of circumcision? "

We'll come back to this thought a little bit later, but turn in your Bibles to Titus chapter 1 and then 2 Timothy chapter 1. Notice Titus 1. And let's read verses 1 and 2. Titus 1, verse 1,

Scripture Reading — Titus 1:1-2

"Paul, a servant of God, an apostle of Jesus Christ, according to the faith of God's elect and the knowledge of the truth, which is after godliness in hope of eternal life, which God that cannot lie promised."

When did God promise eternal life? Before the world began.

Scripture Reading — 2 Timothy 1:9

"...who hath saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given us in Christ Jesus, when? Before the world began."

Now, who did He promise eternal life to? He promised it to us. Where were we? We were in Christ.

Illustrations of Sovereign Election (Romans 9:9-13)

God's sovereign choice is illustrated by Isaac over Ishmael and Jacob over Esau, showing that election is based on God's purpose and calling, not human works or natural descent.

God's Righteousness in Election (Romans 9:14-18)

Paul defends God's righteousness in election, quoting Moses and Pharaoh to show that God has mercy on whom He wills and hardens whom He wills, emphasizing divine sovereignty.

Application and Conclusion

Weaver concludes that true believers are children of promise like Isaac, saved solely by God's sovereign grace, and calls for worship and obedience to Christ.

Who is Israel? Part 3 of 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	1210374444
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2002-01-20
Dictation Name
Book	Book 168: Who is Israel? — Chapter 3
Source Timed Segments	90

Lecture Guide

Outline

Introduction and Context: Weaver introduces the third part of the series, reading Romans 9:1-18 and reviewing previous teachings from Romans 2 and 4 that true Jews are those circumcised in heart and that believers are the children of Abraham.
Paul's Affirmation and Heaviness (Romans 9:1-3): Paul asserts his truthfulness in Christ and expresses his deep, continual sorrow for his kinsmen according to the flesh, showing his love and concern before delivering hard truths.
Paul's Heart and the Nature of His Kinsmen: Paul's reference to 'brethren' and 'kinsmen' is familial and religious, not nationalistic. His grief is personal, like losing family, and he would even wish to be accursed for them if it were possible, though it is not.
Identification of Israelites (Romans 9:4-5): Paul identifies his kinsmen as Israelites who possess the adoption, glory, covenants, law, service, promises, and the fathers, from whom Christ came, who is God blessed forever.
The Objection and Paul's Explanation (Romans 9:6-8): The objection is that Israel's rejection of Christ seems to nullify God's promises. Paul explains that not all physical Israel are true Israel; only the children of promise, like Isaac, are counted as seed.
Illustrations of Sovereign Election (Romans 9:9-13): God's sovereign choice is illustrated by Isaac over Ishmael and Jacob over Esau, showing that election is based on God's purpose and calling, not human works or natural descent.
God's Righteousness in Election (Romans 9:14-18): Paul defends God's righteousness in election, quoting Moses and Pharaoh to show that God has mercy on whom He wills and hardens whom He wills, emphasizing divine sovereignty.
Application and Conclusion: Weaver concludes that true believers are children of promise like Isaac, saved solely by God's sovereign grace, and calls for worship and obedience to Christ.

Major Themes

Key Arguments

Natural descent does not guarantee salvation

Paul argues that being a physical descendant of Abraham does not make one a child of God; only the children of promise are counted as the true seed.

Weaver cites Romans 9:7-8: 'Neither because they are the seed of Abraham are they all children... they which are the children of the flesh, these are not the children of God.'

God's election is unconditional

God's choice of Isaac over Ishmael and Jacob over Esau demonstrates that election is based on God's sovereign will, not human merit or works.

Weaver explains Romans 9:11: 'For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand.'

God's promises are not nullified by Israel's unbelief

The rejection of Christ by national Israel does not mean God's word has failed, because the promises were always intended for the elect within Israel.

Weaver references Romans 9:6: 'Not as though the word of God had taken none effect, for they are not all Israel who are of Israel.'

Salvation is by God's mercy, not human will or effort

Romans 9:16 teaches that salvation depends not on human willing or running, but on God who shows mercy, underscoring divine sovereignty.

Weaver quotes Romans 9:16: 'So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.'

God has the right to harden whom He wills

Using the example of Pharaoh, Paul shows that God raises up individuals to display His power and hardens whom He wills, demonstrating His absolute sovereignty.

Weaver cites Romans 9:17-18: 'Even for this same purpose have I raised thee up... Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.'

Scripture References

Romans 9:1-18: The primary text of the sermon, read at the beginning and expounded throughout.
Romans 2:28-29: Referenced from part one of the series, teaching that true circumcision is of the heart.
Romans 4: Referenced from part two, showing Abraham as the father of all who believe.
Galatians 3:7: Quoted to support that those of faith are the children of Abraham.
John 1:20: Used to illustrate the biblical pattern of assertion and denial, as John the Baptist confessed and denied not.
Isaiah 38:1: Another example of affirmation and negation: 'thou shalt die and not live.'
Genesis 14:13-14: Shows Abraham calling Lot his brother, illustrating familial terminology.
Genesis 17:10-14: Demonstrates that circumcision made all in Abraham's household religiously connected, not just family.
Romans 11:1: Paul identifies himself as an Israelite, of the seed of Abraham, showing his personal connection.
Philemon 1:13: Used to illustrate the Greek construction 'I could wish' as expressing a desire that is not possible.
Galatians 4:20: Another example of the same construction, showing Paul's desire to be present but inability.
Exodus 32:30-32: Moses' similar willingness to be blotted out for the people, paralleling Paul's sentiment.
Deuteronomy 4:32-36: Shows Israel's unique privilege of hearing God's voice and being chosen as a special people.
Deuteronomy 7:6-8: God chose Israel because He loved them, not because of their number.
Exodus 4:22; Jeremiah 31:9: Referenced to show Israel is called God's son, even His firstborn.
Acts 26:6: Paul speaks of the hope of the promise made to the fathers, referring to the Messiah.
1 Timothy 3:16: Quoted to affirm the deity and humanity of Christ: 'God was manifest in the flesh.'
Romans 3:1-4: Paul had already taught that Jewish unbelief does not nullify God's faithfulness.
Titus 1:1-2: God promised eternal life before the world began, showing the promise precedes human existence.
2 Timothy 1:9: Salvation and calling were given in Christ before the world began, emphasizing sovereign grace.

Historical References

Charles Hodge: Weaver cites Hodge's interpretation of Romans 9:3, that Paul's wish was hypothetical and not possible.
Charles Haddon Spurgeon: Weaver tells a story about Spurgeon's sermon on 'Jacob have I loved, but Esau have I hated,' highlighting the difficulty of understanding God's love for Jacob.

Important Quotes

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.

Paul's heartfelt affirmation of his truthfulness and deep grief for his kinsmen, setting the tone for his teaching on election.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.

Expresses Paul's extreme love and willingness to be sacrificed for his people, though it is not possible.

Not as though the word of God had taken none effect, for they are not all Israel who are of Israel.

The key verse that introduces the distinction between physical and spiritual Israel, central to the sermon.

That is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for seed.

Paul's clear statement that physical descent does not make one a child of God; only the children of promise are the true seed.

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.

Demonstrates that God's election is unconditional and based solely on His sovereign purpose.

So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy.

Emphasizes that salvation depends entirely on God's mercy, not human effort or desire.

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

The concluding statement of God's absolute sovereignty in showing mercy and hardening.

Discussion Questions

[Question]

How does Paul's expression of 'great heaviness and continual sorrow' for his kinsmen challenge our own attitude toward unbelievers, especially those close to us?

[Context]

Weaver emphasizes Paul's deep, personal grief for his fellow Israelites who rejected Christ.

[Question]

In what ways does the distinction between 'children of the flesh' and 'children of the promise' affect our understanding of who belongs to God's people today?

[Context]

Weaver explains Romans 9:8, stating that physical descent does not make one a child of God.

[Question]

Why is it important to recognize that God's election is not based on human works or merit, as seen in the examples of Isaac and Jacob?

[Context]

Weaver discusses Romans 9:11-13, showing that God's choice was made before the children were born or had done anything.

[Question]

How does the truth that 'it is not of him that willeth, nor of him that runneth, but of God that showeth mercy' impact our evangelism and prayer?

[Context]

Weaver quotes Romans 9:16 to emphasize divine sovereignty in salvation.

[Question]

What comfort can we draw from the fact that God's word has not failed, even when many reject the gospel?

[Context]

Weaver addresses the objection that Israel's unbelief nullifies God's promises, showing that God's word stands firm.

[Question]

How should the doctrine of God's sovereign hardening (as with Pharaoh) affect our view of human responsibility and divine justice?

[Context]

Weaver explains Romans 9:17-18, where God raises up Pharaoh to display His power and hardens whom He wills.

[Question]

In what sense are believers today 'children of promise' like Isaac, and how does this shape our identity?

[Context]

Weaver concludes by referencing Galatians 4:28, stating that believers are children of promise.

Applications

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deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T16:36:42Z