Bible Studies

Introducing the True Seed of Abraham

by Henry Jaegers
12/11/24
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Studies in the Book of Romans

By Henry Jaegers

Chapter 9

Introducing the True Seed of Abraham

 Paul Expresses concern for His Fellow Jews. (Verses 1 through 5)

   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 for ever. Amen.

Having considered the great righteousness poured out upon the Christians, There comes immediately to the heart of Paul, His fellow Jews who have not attained to this righteousness. Paul, being a compassionate man transitions his thoughts to his kindred according to the flesh and their great need. In doing this he shares equal concern for Jews and Gentiles alike, but he cannot get Israel and their need from His mind.

 There are three topics that stand out as I consider these verses. First is how deeply Paul's concern is for His Jewish Brethren. Next, the privilege endowed to them from God. Finally, How God still loves them, and that He demonstrates that love by sending His son As a Jew, revealing to them that He remembers them.

 Consider first how deeply is Paul's concern.

It is Genuinely Sincere.

 "  I say the truth in Christ, I lie not, my conscience also bearing me witness.

 Paul's concern goes beyond words. It goes deep into the heart of God it expresses something more than casual. It reveals to us a man who knows how to pray, and pray with passion and concern as He understands like no other, the great blessing that is absent from their life. As he stands, his conscience bears him witness. He means what he says, and as He stands before God, He has a conscience void of offense. There is no regret because of failure.  He has a clear conscience about his concerns.

 Consider also The extent that he is willing to go in order for them to receive this salvation.

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

 These words give reference to the cost of salvation procured by Christ. It was at great cost to Himself that Jesus made salvation possible. And Paul seems to be entering into Christ's sufferings as well as he expresses the extent he is willing to go in order that His fellow Jews might be saved. When Paul stated that he could count himself as accursed. He was not saying that God could or would place such a demand on anyone, but Christ already did that. It is a deep expression of how Paul feels for his fellow Jews. He would be willing to do that if it was necessary. But since Christ has already done this, there was no need to do so.

We might wonder how anyone could have such concern for another. Although it may not happen on a regular basis, Christ can cause such passion to happen especially to those whom we love.

 Then consider the great privilege that they have received from their faithful fathers.

  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;

It has been a long time since these blessings were given, but Paul is reminded, that what has been given has not changed. But through their disobedience and rebellion, they have lost sight of what God originally prepared for them. And Paul seems to have a vision of what can be once again by embracing the gospel that He has to share with them.

 Then consider what He has to say as he closes these thoughts.

 Whose are the fathers, and of whom as concerning the flesh Christ came, who is overall, God blessed forever. Amen.

 Another privilege that is mentioned in a more subtle way is that God sent His son to earth as a Jew. He identified Himself with His brethren according to the flesh. Imagine that God chose to identify Himself with those related to Abraham and David. And He has not forgotten His covenant people, although as yet, they have not identified themselves with Him. But someday they will.

 Clarifying The True Israel of God (verses 6 through 13)

 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:  Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.  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 will I come, and Sarah shall have a son.  And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)  It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.

 The thought continues from what Paul said previously concerning Israel and the privilege she has failed to own. One might conclude that the word of God was wasted on them since they failed to understand and own their privilege. From this thought this opening statement arises " Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:  Neither, because they are the seed of Abraham, are they all children:

 Now, Paul traces back to the beginning. Because they can trace their relationship to Abraham in a physical way, there is something more important that makes them the true seed of Abraham. It is those who are identified with him in a spiritual way. After all, it was through the provision of God that Isaac was born. Prior to that, Abraham, believing God's promise, he thought that he had to do something to help God fulfill the promise that God made. He acted upon reason instead of by faith and bore a child through the means of Sarah's servant. How could such a thing happen to such an old person, they both reason.

 God had in mind a different plan. It was supernatural and when Abraham was 100 years old, this miracle child was born. This promise came through Abraham's faith. The true seed of Abraham were those whose relationship was borne on a higher plain.

 Upon the Birth of Isaac, God made a promise to him in the form of a Covenant. Abraham was to circumcise his son, and all the seed of Abraham that followed were circumcised. This circumcision was a physical sign of his faith. From here, the Israelites, because they were all circumcised, thought that this made them the true sons of Abraham. But God had a different Idea. It was a sign of Abraham's faith and the covenant that God made to him because of His faith.

This covenant was later confirmed to Isaac as well, but when his children were born, only one of them was confirmed as "the covenant child. Jacob and Esau were born to Isaac but only Jacob was confirmed as the spiritual seed. Esau despised what was important and chose the way of the flesh, and thus we have the reference to him being hated and Jacob being loved. It is not that God did not love Esau. But Esau chose to live apart from God and It was the choice to live apart from God that caused him to be God's enemy. Jacob chose to embrace the God of Abraham and Isaac and continued on through that covenant relationship.

 The bottom line of this section is to describe that the true seed of Abraham are those who share the same faith as Abraham, not because they have been circumcised.

  God's Integrity is Questioned (Verses 14 through 17)

  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 shew my power in thee, and that my name might be declared throughout all the earth.

 These verses are a follow-up to what Paul said by showing there is a difference between Jews, who are so by birth, and those who have embraced the faith of Abraham. He ended up by stating, Jacob have I loved, and Esau have I hated. A conclusion that one might reach, not understanding what Paul is trying to say, is that God is playing favorites by choosing Jacob over Esau. With that background, we proceed with the Question. " Is there unrighteousness with God?" Paul's response is classical because there are several occasions throughout this book that he responds in the same manner. "God Forbid." Be it far to even consider such a matter.

 Now the main thought concerning God's righteousness.  It is totally impartial. He has no prejudices to deal with or negative emotions that would hinder His perfection.  God is absolutely in control over what he chooses to do or whom He delights to use for His purposes. He is in control of its beginning and how it ends. God is not responsible to man for what He chooses to do.  Therefore, men have no right to judge God by that which they do not understand.

 Man is not in control of how God chooses to display his justice and righteousness. God can show mercy and declare judgment on whoever he chooses. Then Paul concludes with an illustration concerning Pharoah. A good illustration from history regarding Pharoah. " Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth."

 Even through the stubbornness of Pharoah, It was necessary to prolong the judgments until God accomplished His purposes. The release of the children of Israel permanently from Egyptian Bondage was a display Of God's power through their deliverance.

 Dealing With a Skeptical Mind. (Verses 18 through 21)

  Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.  Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?  Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?  Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?

 Paul continues his message to those who appear to have cynical minds toward God. There is a similar skepticism addressed often by Jesus. People are always trying to find a reason to not exercise faith. Paul continues to these skeptics by reiterating what he said previously, that God will choose what He will do when He will do it, and who He will use to accomplish His purposes.

 Then someone says to Paul, "Why does He find Fault? What prompted this question? It appears that they are placing their judgment upon God. If God is perfect, why does He find Fault? Are they thinking because God is perfect, that He should overlook men's faults? It appears that Paul is dealing with some false ideas they are entertaining about God and the way that He works. Are they not getting the Message? They keep asking these strange questions. How does Paul, deal with this?

 Paul faces them head-on with His reply to them. "Nay, but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?  Hath not the potter power over the clay, of the same lump to make one vessel unto honor, and another unto dishonor?

 Paul uses an illustration Of which they are familiar. That of the Potter having power over the clay. Like the potter has the clay in his hands, they are like the clay in the hands of the potter. An interesting side note is found in the book of Jeremiah. As he observed the potter, he noticed something in the clay that caused him to start over again, because the flaw in the clay caused him to make a different vessel. What is the point, Although God intends a certain purpose in the clay, something causes the original purpose to be hindered. Instead of the potter destroying the clay, he merely makes another vessel for another purpose. although we may offer god a marred vessel, he can still cause his glory to take place by changing its original purpose.

 Paul's argument is that like the clay, it has no right to complain about what the potter is about to do.

 And yet, even through all this questioning, God exercises great mercy and patience as he uses his servant Paul to more perfectly deal with their misunderstandings. After all, that is what chapters 9 through 11 are intended to do. Create understanding in the minds of his fellow Jews.

An Inclusive Salvation. (Verses 22 through 27)

  What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,  Even us, whom he hath called, not of the Jews only, but also of the Gentiles?  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.  And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.  Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved:

 Paul begins by calling them to consider something new to their thinking. He is continuing his reference to Pharoah, upon whom God showed great longsuffering, although Pharoah was determined by God to be destroyed because of his hardness of heart. Paul is calling them to consider this because what he is about to say will affect their way of understanding.

  And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,  Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

 In describing Pharoah, who experienced the longsuffering of God, eventually became the vessel of wrath because of his continual rejection of god's power, which was fully evident to him.  But Paul continues by giving reference to another group. who were the objects of his mercy. These vessels were long in the mind of God, before they ever arrived in Egypt. These were those who found salvation. But this salvation was not intended for the Jews alone. There would be those among the Gentiles, though they were uncircumcised, who obtained favor because they had what was necessary, the faith of Abraham. Consider: " Even us, whom he hath called, not of the Jews only, but also of the Gentiles?"

 The idea of Gentiles inheriting the blessing promised to Abraham, was truly a thought far from the Jewish way of thinking. But Etenally in the mind of God.

 Embracing the Righteousness by Faith (Verses 28 through 32)

  For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.  And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness.  Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;  As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whosoever believeth on him shall not be ashamed.

 Our opening verse God gave through Isaiah while addressing their backslidden condition. Isaiah refers to God'smercy in reserving a faithful remnant. He states that the mercy of God has been displayed by reserving a remnant, and if it were not for them, they would have been destroyed in like manner of Sodom and Gomorrah.  The emphasis is on the remnant being present, keeping God's judgment from going forth. That is the background of this opening reference to Isaiah. Consider:

  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith.

The Gentiles who did not follow after the law, as did the Jews, have achieved a righteousness that theJews failed to receive. The Jewish brethren that Paul is referring to are those who claimed a righteousness through keeping the law. But the Gentiles through faith have attained unto the righteousness that the Jews failed to receive.

  For he will finish the work and cut it short in righteousness: because a short work will the Lord make upon the earth.

 Time has no bearing upon when and how God's righteousness shall go forth. We must not assume that God's judgments are for a future time. They can happen immediately without warning. What is important is for us to remain faithful. The fact to consider is that God's judgments will go forth and it will be the remnant who are spared. God knows who they are and will remember them as His righteousness goes forth. The righteousness  that the Jews failed to obtain, they substituted for  a "righteousness by works." In this, they failed. That kind of righteousness left them flat-footed before God. They fell short because faith was absent.

  Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling stone;  As it is written, Behold, I lay in Sion a stumbling stone and rock of offense: and whosoever believeth on him shall not be ashamed.

 What Israel trusted in was not of faith. They failed to recognize the righteousness required by and provided by God. They ignored God's provision and developed a righteousness of their own. Instead of clinging to the rock provided by God, their unbelief became as a stumbling stone. Embracing the provision given by God , would result  in their obtaining a righteousness by which there would be no reason to be ashamed.