What Does Romans 9 Mean?

My grandparents were legally permitted to leave communist Russia in the 1930s, in an era when borders were sealed. Almost no one escaped Russia at that time. Humanly speaking, my father should have lived and died in Russia, probably without hearing the gospel. He should not have met my mother in America, and—if there were no God—neither I nor my children would have been born.

But God does exist, and Romans 8 and 9 describe His sovereign governance over all things. Specifically, since all men are sinners and none can redeem themselves, Romans 9 teaches that God graciously chose to redeem many, but not all, members of a rebellious race. Romans 9 develops this through comments on Israel’s history.

In Romans 9, Paul says that Israel is responsible for its persistent unbelief, since God gave them His covenants, laws, and promises. Many belonged to the nation of Israel but had no part in the real Israel (Rom. 9:6). And all humanity is in a position that is like Israel’s. We have enough knowledge of God and of right and wrong, but “no one does good” (Rom. 2:14–15, 3:10–23). All are sinners and all deserve condemnation, yet God graciously chooses to redeem many.

Romans 9:10–12 says that God’s choice of Jacob but not Esau is a striking case of divine election because the boys were twins and neither had a proper interest in the covenant at first:

When Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, “The older will serve the younger.” (Rom. 9:10–12)

Before the twins had done “good or bad,” God chose Jacob. Jacob was not morally or spiritually superior to Esau. Esau was violent and impulsive; Jacob was deceptive and scheming. Jacob defrauded his brother, deceived his father, tried to exploit his uncle, and showed superficial interest in God’s covenant. In Genesis 28, after Jacob tricked Esau, Esau swore to kill him, and Jacob fled. As he ran, God spoke to him in a dream and promised him land, descendants, and safety, adding “I . . . will keep you wherever you go” (Gen. 28:15). Jacob’s response was guarded and conditional: Notice his use of the word if. He said, “If God will be with me and will keep me . . . so that I come again to my father’s house, in peace, then the Lord shall be my God” (Gen. 28:20–21, emphasis added). Jacob promises loyalty to God if He delivers for Jacob first.

Esau was no better. He had strong appetites for food and pagan women and no interest in spiritual things. When he came home tired and hungry from a long day hunting, he traded his birthright for a bowl of stew. He “despised his birthright” (Gen. 25:29–34; 27:46).

Jacob especially wanted the material aspect of his father’s blessing. Jacob later changed when God wrestled with him. When he grappled with God face to face, he truly sought the Lord, saying, “I will not let you go unless you bless me.” He did this, even though he knew he might die, because he now preferred to die than to live without God’s blessing (Gen. 32:22–30).

God’s “purpose of election” remained firm (Rom. 9:11) not because Jacob was ethical or sought God, but because God pursued Jacob. The Lord called Jacob and saw His call to its conclusion, not “because of works” by Jacob. The older son, Esau, served the younger, Jacob, as God decreed (Rom. 9:12).
Neither Jacob nor Esau deserved to receive their father’s blessing or God’s favor. But God gave Esau up to his sins (Rom. 1:24–28), and He chose Jacob and made promises to him. People sometimes say that God is unjust to give grace to Jacob but not Esau. Paul replies: “Is there injustice on God’s part? By no means!” God says, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Rom. 9:14–15).

Some think that justice means everyone must be treated the same way. They think God is just if He distributes the same gifts to everyone. Clearly, God doesn’t do that. But in Scripture, God’s justice describes His character—He is always just and fair. This shines forth perfectly on judgment day. On that day, “we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil” (2 Cor. 5:10; Matt. 16:27). Alas, all will be ripe for judgment, but on that day, God will give His chosen people—all who believe in Him—better than they deserve. He will bestow mercy on them (see Rom. 9:16).

The proper response is not to ask, “Am I elect or not?” Let us think, “Since I have heard the gospel and He assured me of His mercy in Christ, I should call on Him” (Rom. 10). We have no right to demand that He grant the same mercy to all. On what basis would we demand mercy? And if we demand justice, all will be condemned, because none is righteous (Rom. 3:10).

So, the Lord never gives anyone less than they deserve, but He often gives more. Imagine that a lender had many debtors who could not repay. He wished to be gracious, so he canceled the debts of some. When he announced his decision, those still in debt cried, “That’s not fair.” But one replied, “No, he has treated no one unfairly. He asks of us only what we owe. Can we complain if he is generous to others?” Similarly, the Lord gives justice to many, and that is fair, but He is more than fair to those whom He predestined, called, and justified (Rom. 8:29–30).