INTRODUCTION TO ROMANS CHAPTERS 9-11

The Apostle Paul had an interest in the church at Rome even though he had not been its founder and did not usually preach the gospel where Christ was already named (15:20), nevertheless in Romans 1:8-13 and 15: 23 he expressed his wish to visit the believers there. Why did he write to them and why did he want to visit?

We cannot know for sure why Paul wrote his letter since it seems that there were no urgent doctrinal issues requiring correction. Romans 1:11-16 and 15:23-29, however, would suggest that Paul wrote mainly to inform the Roman Christians of, and involve them in, his future missionary plans. He wished to encourage them in the faith and, after finishing his work in Asia Minor and Greece, move farther west to evangelize Spain.

In the key verses of the letter (1:15-17) Paul expresses his eagerness to preach the gospel and states that it is ‘the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.’ The issue of the salvation of Israel is not addressed in the first eight chapters as Paul waited to deal with it later in the letter. He did so in Romans chapters 9-11, one of the most challenging sections in the Pauline writings.

Many of the major topics raised by chapters 9-11 are still subjects of theological debate. Not only are the contents of the unit 9-11 in dispute, there is also disagreement regarding the place of the chapters in the overall theme of the epistle. Some scholars argue that the section is a digression, an excursus unrelated to the theme of the letter (e.g. Dodd). Others view it as an integral part of Paul’s argument (e.g. Cranfield, Dunn, Morris, Moo, Schreiner, Stulmacher), perhaps even the climax of the Epistle (e.g Munck, Fitzmyer, Wright, Witherington).

Romans 9-11 is neither an excursus nor afterthought but to claim that it is the climax of the letter is an overstatement. It is an integral part of Romans as there are thematic links with chapters 1-8. It takes up the themes about God’s impartiality in chapters 1-3, Abraham in chapter 4, and predestination in chapter 8. The traditional view of Romans as a textbook of Christian theology takes Romans 9-11 as an appendix to the argument of chapters 1-8 and sees it as a new section of the letter dealing with a new theme; the place of Israel in salvation history.

A BRIEF OUTLINE OF ROMANS

1:1-17 The gospel reveals God’s righteousness through faith.

1:18-3:20 God’s righteousness is revealed in wrath against sinful humanity.

3:21-4:25 Justification is righteousness as a result of faith alone, not by the law.

5: -8:39 Justification liberates a person from the condemnation of the law to serve God.

9:1-11:36 The problem of Israel. The rejection of the Jews and the inclusion of the Gentiles.

12:1 – 15:13 The Christian life. The law is fulfilled through love.

15:14 – 16:23 Paul asks for help to extend his gospel ministry.

16:25-27 Concluding doxology. God wants all nations to obey the gospel.

A SUMMARY OF THE ARGUMENT OF ROMANS CHAPTERS 9-11

In Romans chapter eight Paul calls those who believe in Jesus Christ ‘saints’ v.27; ‘called’ v.28; and ‘chosen’ v.33. The Jews would traditionally have reserved these terms for themselves. That raises the question as to whether the privileges implied by these descriptions have now been transferred from Israel to the Christian church.

Paul had just expounded the benefits of the new Christian faith and now turns to address the embarrassing problem that the majority of Jews had
rejected Jesus as Messiah. Those to whom God had made the promises
were precisely those who were rejecting the gospel. This might raise doubts in the Christian believers about God’s trustworthiness and faithfulness. If God has not fulfilled promises made to Israel, then how could the church be confident that the promises will be fulfilled for them?

Paul addresses the integrity of God’s dealings with Israel and defends God’s righteousness. He insists that God has spared the nation in the past (chapter 9), has provided salvation for it in the present (chapter 10) and will work out his plans for it in the future (chapter 11).

Following an introduction in 9:1-5, Romans 9-11 has three discourses that deal with three main theses. The discourses are:

Discourse 1 9:6 – 9:29 This ends with an OT quotation.

Discourse 2 9:30 – 10:21 This ends with OT quotations.

Discourse 3 11:1-36 This ends with a doxology.

THESIS 1

It is not as though God’s word has failed. 9:6

What is the explanation for the rejection of the gospel by the majority of Jews? Has God’s word (his promises to Israel) failed? Paul struggles to explain why Israel has rejected the Messiah. Despite what might seem evidence to the contrary, Paul does not accept that God’s word has failed snd so he comes up with an ingenious solution. He redefines the true Israel as a sub-group within ethnic Israel (9:6).

He makes a distinction (9:8) between ‘the children of the flesh’ (Israelites by birth) and the ‘children of the promise’ (Israelites by God’s election) and interprets Old Testament verses to show that the fulfilment of the promises was not based on physical descent or merit gained by works. He maintains that God is not unrighteous because he shows mercy to whomever he wishes, and in his sovereignty, has extended his mercy to Gentiles. No-one can do anything to change this; God’s election is gratuitous.

THESIS 2

Some Gentiles received righteousness but some Jews did not. 9:30-31

Paul deals with the pursuit of a ‘law of righteousness’ by Jews who were not elect and their stumbling at the same time over the cornerstone laid in Zion (the Messiah). In 10:1 his prayer is that Jews might be saved. He says that they are currently pursuing righteousness but not according to knowledge which would have pointed them to Christ for righteousness (10:4).

Christ, whom they rejected, is the end of the Law for righteousness to whoever believes. Righteousness is not to be pursued but is by faith (‘confessed with the mouth and believed in the heart’ (10:9). In 10:16 Paul says that it is just like the time of Isaiah because the message of the gospel has been preached, but all have not obeyed. The section ends (10:17-21) with two rhetorical questions: ‘Has everyone heard?’ ‘Did Israel know?’ The answer to each must be ‘Yes!’ According to both Moses and Isaiah, Israel heard, but most did not accept the message.

THESIS 3

God has not rejected those whom he foreknew. 11:1-2

What does the future hold for Jews? Paul admits that Israel has stumbled but maintains that it is not beyond recovery. He offers his own testimony and the story of Elijah as evidence and then expands on the concept of a remnant.

He claims that just as God brought Gentiles to faith because of the transgression of Israel so he will use the Gentiles to draw Jews to himself. In 11:13-24, he uses metaphorical language (the olive tree) to address the Gentile members of the Roman church and warn them against pride in their current ‘grafted-in’ status since it is a work of God and does not depend on man.

Paul winds down the third discourse and the whole unit (chapters 9-11) in vv. 11:25-32. He declares that ‘all Israel will be saved’ and states that God pronounced all disobedient so that he could have mercy on all. The section ends with a doxology extolling God’s incomprehensible wisdom, knowledge, justice, and sovereignty in the working out salvation.