It is difficult for any of to receive a hard truth, however necessary it may be to hear it. But there is always a much better chance of hearing it if it is told to us in love. At the end of chapter eight, Paul was riding an emotional high as he declared that there is nothing in all creation that can separate a believer from the love of God in Christ Jesus.  But suddenly we come to chapter 9, and we find Paul exclaiming in a very different mood (vv. 1-2). What has happened? The answer is that he is now suddenly thinking of the members of his own race, the Jewish people, and he is grieving because for the most part they have rejected the gospel of God’s grace in Christ that he has been expounding. Paul is in such anguish for them that he could wish – these are his very words – “that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel” (vv. 3-4a).

This would be an unacceptable and nearly incomprehensible claim to most Jews who might hear him, for in their sight Paul was the worst of all possible enemies. He was a Jew himself, first of all. But he had become a believer in the one they would have called “that blaspheming imposter,” and now he was going about trying to convert both Gentiles and Jews to this religion. From their perspective, Paul was not only dreadfully wrong; he was also a traitor, a man who was trying to destroy the Judaism he had once affirmed.

Paul wasn’t doing this of course, at least not according to his understanding of the prophets. He was proclaiming Jesus as Israel’s true Messiah. But he was aware of the hostility that existed, which is why he is so anxious to declare his love for his people in this chapter. But notice: The truly remarkable thing is not that the Jews hated Paul, which was natural. The remarkable thing was Paul’s overwhelming love for those who were his enemies. Nowhere in his writings or anywhere else is there ever found (or is there ever imputed to his) the shadow of personal offense, matching retaliation, or lingering bitterness against the Jews for the abuses they gave him. Not once. Nowhere!

On the contrary, Paul’s spirit was the spirit of his Master, who wept over the city of Jerusalem even though He knew He was about to be crucified by the nation’s hostile leaders (see Luke 19:41-44). It was the tragic contrast between the Jews” fierce unbelief and the joys of the gospel that brought tears to the eyes of both Jesus of Nazareth and the apostle Paul. But we have not fully sounded the depths of Paul’s great love and sorrow for his people even yet. He says that he could wish himself “cut off from Christ” for the sake of his Jewish brothers. The text actually says that Paul would be willing to be “accursed from Christ” (that is, “damned”) for the sake of the Jewish people.

Now that really is remarkable! “Cut off from Christ”? From the very man who has reveled far beyond any of the other New Testament writers on the glories of being “in Christ” or being “joined to Him”? “Accursed”? From the very teacher who has so passionately affirmed that nothing in all creation can separate us from the love of God in Christ Jesus? Paul knows he cannot actually be separated from Christ. That is what the previous chapter has proclaimed so forcefully. Paul’s words in chapter 9 are only hypothetical. But they are genuine nevertheless. For he is saying that, if it were possible, he could wish himself accursed from Christ if only his condemnation could achieve the salvation of the people he so fervently loved.

Paul could not be a substitute for his people. He could not die for them because he was a sinner. But there was One who could. Thus, “when the time had fully come, God sent His Son, born of a woman, born under law, to redeem those under law, that we might receive the full rights of sons” (Gal. 4:4-5). This was the only adequate substitute for sinners, the Son of God Himself. And Jesus’ future, yet foreseen death was the reason God did not destroy the people in Moses’ day (Exodus 32) and why He does not destroy people who believe on Jesus Christ today. Paul knew this, which is why he speaks hypothetically and not exactly as Mosses did, though he echoes his words. He knew that Jesus died to receive the full outpouring of God’s wrath against sin so that those who come to God through faith in Him might not experience God’s wrath but rather grace. He knew it was the only way God saves anyone.

The spirit that was in Jesus, Paul, and Moses should be in each of us – if we would be soul-winners. No one can die for another person’s salvation. Jesus is the only one who could, and He did. But we can love as He loved, and we can point others to Him.

Paul was a great preacher of election. He will preach it again even in these verses. But his knowledge of the need for the electing grace of God in salvation did not prohibit him from sorrowing over those who were lost. I commend the heart of the great apostle to you. Let the sins of others grieve you. Let the fate that hangs over them be often on your mind. For, if it is, you will work for their salvation in exactly the same proportion, and you will speak often of Jesus who actually was accursed for those who should afterward believe on Him.

Romans 9:1-4 Reflection Questions:

Do you anguish over others? Do you anguish over those closest to you, the members of your own family?

Do you anguish over those who are your enemies?  Do you anguish over those who are great sinners?

Do you anguish over those who have great privileges?

What can be learned from Paul’s attitude in verses 1-5 about how we’re to respond to the Jewish people today?

In the ninth, tenth, and eleventh chapters of Romans, we are dealing with a Christian philosophy of history. It’s a philosophy that we can ask as a question: “What in the world is God doing?” Or, “What is God doing in world history?” Or even: “What is He doing with me? Where have I come from? Why am I here? Where am I going when I die?” There has never been a more important moment in which to ask these questions, because in our day people have lost, not only the Christian answers to them but even the hope of finding them. The classic carnival man’s cry as the moving wheel of fortune turns: “Round and round and round she goes and where she stops nobody knows.”

This however, is not the Christian view, nor is it the teaching of Romans. The Christian view is not negative, because it sees God at the beginning of history (taking charge of it), the cross of Jesus Christ at the center of history (giving it meaning), and the return of Christ at the end of history (bringing it to a triumphant conclusion). For the Christian, time and history are pregnant with eternal meaning. In one sense that is the theme of the next great section of Paul’s letter to the Romans, chapters 9 through 11. But these chapters are not introduced into a vacuum. They are linked to what has already been written.

Thus far, Paul has discoursed largely on the justification and sanctification of believers. In following through on these themes, Paul introduces some of the most profound and mind-stretching material to be found anywhere in the Bible. We will see, as we study these chapters: (1) the historical advantages of Judaism; (2) the importance and biblical proof of election; (3) the doctrine of reprobation; (4) the justice of God in saving some and passing by others; (5) the glory of God displayed in His judgments; (6) the reason for Jewish failure to believe on Jesus of Nazareth as the Messiah; (7) the place and power of gospel preaching in God’s plan; (8) the importance of Christian missions; (9) what God is doing in the present age, and why; (10) the eventual salvation of the Jews as a nation; and (11) the great and indescribable knowledge and wisdom of God that guides it all. All those themes will occupy us in due course.

But, as we begin, it is important to see the overall outline of these chapters as they apply to the central question Paul is raising, namely: Has God’s saving purpose toward the Jewish nation failed? It is the question he raises implicitly in verse 6. Paul’s answer is a firm “No,” for the following seven reasons: (1) God’s historical purpose toward the Jewish nation has not failed, because all whom God has elected to salvation are or will be saved (Rom. 9:6-24). (2) God’s historical purpose toward the Jewish nation has not failed, because God had previously revealed that not all Israel would be saved and that some Gentiles would be (Rom. 9:25-29). (3) God’s historical purpose toward the Jewish nation has not failed, because the failure of the Jews to believe was their own fault, not God’s (Rom. 9:30-10:21). (4) God’s historical purpose toward the Jewish nation has not failed, because some Jews (Paul himself was an example) have believed and have been saved (Rom. 11:1). (5) God’s historical purpose toward the Jewish nation has not failed, because it has always been the case that not all Jews but only a remnant has been saved (Rom. 11:2-10). (6) God’s historical purpose toward the Jewish nation has not failed, because the salvation of the Gentiles, which is now occurring, is meant to arouse Israel to envy and thus be the means of saving some of them (Rom. 11:11-24). (7) Finally, God’s historical purpose toward the Jewish nation has not failed, because in the end all Israel will be saved, and thus God will fulfill His promises to Israel nationally (Rom. 11:25-32).

We are going to be studying all these points in detail as we move through these great but sadly neglected chapters of Romans. Yet even here it is possible to see something of the vast scope of Paul’s plan. The apostle is showing what God is doing in the flow of human history from the very earliest moments in which He began to save our fallen race, through the period in which He began to work in a special way through the nation of Israel, to the coming of the Messiah, the rejection of Jesus for the most part by His own people, the offer of the gospel to the Gentiles, and the eventual conversion of the masses of Israel so that the two great religious portions of the human race may be saved and joined together as one people in Him. And in all this, Paul is providing what theologians call theodicy, a justification of the ways of God to human beings. In other words, he is not only showing what God is doing but also that He is right in so operating.

The question before us as we begin this section is: “How do we fit in?” What is God doing in your life? If you are a Christian, He is forming Jesus Christ in you so that at the end of time there will be a vast host of believers who will stand before Him as sisters and brothers of His beloved Son. Our problem is that we forget that this is what God is doing. Or we don’t think about this enough for it to matter. Instead, we are caught up in our own little plans, most of which have nothing to do with this purpose and will prove meaningless in the end. If you are a believer in Jesus Christ, you must know that you are here to be like Christ and to strive to win others to Christ so that they as well as yourself might have a share in this great blessing. What is God doing in history? That is what He is doing. That is a true understanding of historical events.

Romans 9-11 Reflection Questions:

Before you became a Christian, where did you look for meaning and purpose in life?

What kept you from turning to Christ sooner?

Think of something you have made with your hands (a work of art, a meal, a piece of furniture, etc.). What was your purpose in making it? How did you feel about it once it was done?

There are times in every Christian’s life when what is called for is a clear and ringing testimony, and there are times when what is most needed is a careful and persuasive argument supporting Christian truth. Overall, both are essential, for a personal testimony is no adequate substitute for an argument, when that is needed, and vise versa. In today’s wishy-washy, subjective Christian climate we need arguments especially. But, and this is the point I am making, we need personal testimonies, too.

I say this because of the final verses of chapter 8. Paul has been offering arguments for why we who believe in Christ can consider ourselves eternally secure. In fact, he seems to have brought out every possible argument he can think of in verses 28-37. They are basic to Christianity itself. But there is also a time for testimony and that is why, in verses 38 and 39, he once again writes in the first person. What a glorious testimony! There is no false optimism here, for what Paul says is based upon the sound arguments of the preceding verses. In this testimony Paul faces all possible “separators” of Christians from the love of God in Christ he can think of and then dismisses each one.

For most people today as also in the past, the most fearful of all adversaries is death – and rightly so. Apart from what we are told about death and the afterlife in Scripture, death is an unknown, except that it ends our existence here and is inescapable. Moreover, death is the greatest of all separators. Obviously it separates us from life itself. But it also separates the soul and the spirit from the body, and separates both from God if the individual is not saved. But for the believer in Christ this is not the final word. Death does separate us from things of the world, including people. But it can never separate us from the love of God that is in Christ Jesus. How do we know this? We know because Christ has conquered death. He triumphed over it. As a matter of fact, death, far from separating believers from the love of God in Christ Jesus, actually ushers them into an even closer relationship with Him.

The second possible separator that Paul mentions is “life,” this may seem strange until we remember that life sometimes seems even more cruel than death. Life brings separations, just as death does. The political aftermaths of wars sometimes separate members of families from one another. Sometimes poverty forces people to move away from loved ones if they have to leave their homes to find jobs. And consider sickness or the encroaching limitations of old age. In these things we experience separation from the simple pleasures the world once offered us. But there is no separation from God’s love.

When Paul mentions “angels” and “demons” as his next pair of possible separators, he is not thinking so much in rationally exclusive terms as he is simply sweeping over all creation to deny that anything or anyone anywhere could ever succeed in destroying our eternal security in Christ. In the first pair of possible separators Paul has looked at our most immediate experiences: life and death. In the second he looks to the realm of spirit beings and declares that not one of them, whatever that being may be like can separate us from the love of God in Christ.

Having addressed the experiences of life and death and expanded his circle of possible separators to include angelic forces, both good and evil, Paul now thinks in terms of time, arguing that neither present things nor future things can separate us from God’s love in Christ. Time is powerless against believers. Paul is saying that the hard things that are pressing in on us at this very moment and any things to come in the future cannot separate us from Christ. Jesus is equal to them.

It’s hard to know what Paul is thinking of when he speaks of “powers,” particularly since he adds it as a freestanding term, without linking it to a matching word, as he has done with the other possible separators thus far. The word in Greek can refer to miraculous signs or miracles, though here it would seem to mean heavenly or spiritual forces. The only problem is that we find it hard to think of spiritual powers that are not already included in the phrase “neither angels nor demons.” Paul might be meaning it in a summary fashion that there are no powers anywhere that can divide us from Christ.

In the fourth (and last) of his matched pairs, Paul turns from human experience, spiritual powers, and time and considers space, saying that “neither height nor depth” will be able to separate us from the love of God in Christ Jesus. This means that the love of God is everywhere, and may be an expression of the thought found in the well-known verses Psalm 139:7-10. On the other hand it may be significant that the Greek words translated “height” and “depth” were used in the ancient world in astrology to describe a point directly overhead, above the horizon, and a point directly downward, below the horizon. These points were used in forecasting horoscopes. If this is correct, the teaching is that even so-called astrological powers cannot separate us from the love of God in Christ Jesus.

After the sweeping terms of the first part of these verses the closing single item is “nor anything else in all creation. It’s as if Paul has run out of words in his verbal search for possible “separators” and ends up saying, “nor anything else, anything else at all.” What does “anything else in all creation” include? The answer is that it includes everything that exists except God, since God has created all these other things. Thus, if God is for us and if God controls everything else, since He has made it, then absolutely nothing anywhere will be able to separate us from His love for us in Christ Jesus.

This is Paul’s personal testimony which is based on the soundest evidence, evidence that had persuaded Paul, and should persuade us also. Paul’s conviction is not based on the intensity of his feelings or a belief that harsh circumstances of life are bound to improve or that any of these separating factors will somehow be dissolved or go away. Rather it is based on the greatness of God’s love for us in Christ, and that awesome love has been made known in that God sent His Son to die in our place. There is nothing in all the universe greater or more steadfast than that love. Therefore, nothing in all the universe can separate us from it.

I don’t know of anything greater than that. And I don’t know of any better way of ending our studies of Romans 8 than to say again that this is Paul’s testimony, born out of his own careful study of the Scriptures and his own personal experience of the love and grace of God. So I ask you: is this your testimony? Have you been persuaded of these truths, as Paul was? Can you say, “I no longer have any doubts. I know that salvation is entirely of God and that He will keep me safe until the very end”? If you are not certain of these truths, it is because you are still looking at yourself. You are thinking of your own feeble powers and not of God and His omnipotence.

Romans 8:38-39 Reflection Questions:

Can anything you are facing personally today (pandemic, unable to worship together) keep you from the love of God in Christ Jesus? How are you showing this love to the world today?

What reasons does Paul give for rejoicing and triumphing over suffering in Romans 8:31-39?

What specific evidence of God’s love do you have in your life?

Anyone who has studied the Bible with care knows that there are times when we come to some soaring pinnacle of revelation and are left nearly breathless by the view. This is what happens when we come to the last great paragraph of Romans 8. This is a mountaintop paragraph. It’s the Everest of the letter and thus the highest peak in the highest Himalayan range of Scripture. We have made our way up the steep ascent of doctrine in the first half of this great letter. We are able to look out over the beautiful but somewhat lower vistas of the book’s second half. Yet now, for the time being, we are on the peak, and the experience is glorious. We have looked at the undeniable affirmations and they are: foreknown, predestined, called, justified, and glorified. We will now look at the five unanswerable questions. These questions alone make this a mountaintop paragraph.

The first question is in verse 31: If God is for us, who can be against us?” The second half of this question is not at all unanswerable. Who can be against us? Why of course, many people and many things. Yes, there are plenty of enemies out there who are against us, and there is even an enemy within. But what are these when they are put into a sentence containing the verse’s first half, “If God is for us…”? Who can stand against God? The answer is “nobody.” Nothing can defeat us if the Almighty God of the universe is on our side.

“But what if God should grow weary of us, forget about us, and move on to something else?” Paul deals with this speculation in verse 32, asking, “He who did not spare His own Son, but gave Him up for us all – how will He not also, along with Him, graciously give us all things?” Paul is challenging us to look at the cross and reason as follows: If God did that for us, sending His own Son, Jesus, to die in our place, is there anything He can possibly be imagined to withhold? Clearly, if God gave us Jesus, the greatest of all possible gifts, He can be counted on to give us all the lesser gifts. The cross proves God’s generosity.

The third of these questions moves into the legal area, as if we were now in a court of law, asking whether someone might exist somewhere to accuse us and thus bring us into final spiritual condemnation. The question is in verse 33, “Who will bring any charges against those whom God has chosen?” Who could do that, Paul asks, since “it is God who justifies”? Apart from the work of God in Christ there would be many to condemn us – the devil, of course, and others, even our own hearts. But consider Paul’s counter: “It is God who justifies,” indeed, has justified us (see v. 30). Who could possibly secure our condemnation when we have already been acquitted by the highest court of all?

The fourth question is so closely related to the third that some have considered them to be asking the same thing. Yet there is a difference. Verse 34 asks the question: “Who is he that condemns?” It answers, “Christ Jesus, who died – more than that, who was raised to life – is at the right hand of God and is also interceding for us.” The Bible teaches this truth in a striking image, using the word paraclete (or lawyer) for both the Holy Spirit and Jesus. A paraclete is “one called alongside another to help,” which is also the exact meaning of the word advocate, the only difference being that one is derived from Greek and the other from Latin. This is a picture of a divine law firm with two branches, a heavenly office and an earthly one. On earth the Holy Spirit pleads for us, interpreting our petitions correctly. In heaven the Lord Jesus Christ pleads the efficacy of His shed blood to show that we are saved persons and that nothing can rise up to cause our condemnation by God.

The final, all-embracing, and climactic question is in verse 35: “Who shall separate us from the love of Christ?” Paul does what we have been trying to do with his other four questions. He looks around for a possible answer. He brings forward all adversaries he can think of, which might be thought to separate us from Christ’s love. They are real sufferings, painful and perilous and hard to bear. But can they separate us from the love of Christ? No! Verse 37: far from separating us from Christ’s love, “in all these things” – in these very sufferings, in the experience and endurance of them – “we are more than conquerors.”

Jesus was the prototype – the true sheep fit only “to be slaughtered.” He was “the Lamb that was slain from the creation of the world” (Rev. 13:8). But He was also a super-conqueror, and we are more than conquerors through Him.

Romans 8:31-36 Reflection Questions:

What do you say to “these things”? What is your response?

Do you see these verses the pinnacle of Scripture? Why?

How do these verses encourage you in your Christian walk?

The word “called” is the next link in the great golden chain of salvation by which God reaches down from eternity into time to save sinners. The point of this word, the third link, is that those whom God calls not only hear His call but actually respond to it by turning around and by believing on Jesus Christ or committing their lives to Him. Remember there are two types of calls; external, general, which is itself ineffective for salvation, and a call that is internal, specific, and regenerating.

The first call is an open invitation to all persons to repent of their sin and turn to Jesus. This call flows from every true Christian pulpit and from who bear witness to Jesus Christ as Lord and Savior. The difficulty with this external, universal, and (in itself) ineffectual call is that if people are left to themselves, no one ever actually responds to it. People hear the gospel and may even understand it up to a point. But God who issues the invitation is undesirable to them, and so they turn away. Jesus declared, “No one can come to Me unless the Father who sent Me draws him…” (John 6:44). But this is where the second kind of call comes in, the kind that is actually spoken of in Romans 8:30. Unlike the first call, which is external, universal, and (in itself) ineffective, this second call is internal, specific, and entirely effective. In other words, it effectively saves those – and all those – to whom it is spoken. It is a call that unites us to Jesus Christ, bringing us into fellowship with Him, and sets before us a holy life in which we will be sure to walk if we have truly been called.

We have stressed that the necessity of the special, or internal, call of the individual to salvation by God is important. However, we need to remember that the effectual or specific call comes through the general call. That is, it is through the preaching the Word by God’s evangelists and ministers and through the telling of the Good News of the gospel by Christians everywhere that God calls sinners. He does not call everyone we Christians call. Our call does not regenerate. God alone is the author of the new birth. All must be born “from above.” Nevertheless, the way God does, that is through the sowing of the seed of His Word, which is entrusted to us.

We have been studying a long-range plan, in fact, the longest-range plan that has ever been devised or could be devised. It’s a plan that has its origins in eternity past and will find its consummation in eternity future. It is all-embracing. Of course, I’m speaking of the plan of God outlined for us in Romans 8:28-30. The plan begins with God’s foreknowledge and predestination, expresses itself in time in the calling of individuals to faith in Jesus Christ as Lord and Savior, includes justification, and ends in glorification, when these foreknown and predestined persons are made entirely like Jesus. We come now to the last two steps of the plan.

The first term we need to look at is justification. Justification is the opposite of condemnation. When a person is in a wrong relationship to the law and is condemned or pronounced guilty by the judge, condemnation does not make the person guilty. The person is only declared to be so. In the same way, in justification a person is declared by God to be in a right relationship to His law, but not made righteous. In a human court a person can be declared righteous or “innocent” on the basis of his or her own righteousness. But in God’s court, since we humans have no righteousness of our own and are therefore not innocent, believers are declared righteous on the ground of Christ’s atonement, in other words, justification by grace through faith in Jesus Christ.

Glorification, the fifth and final term of Romans 8:29-30, is a term we met as early as Romans 5:2 (which anticipates Rom. 8:28-30), where Paul spoke of Christians as rejoicing “in the hope of the glory of God.” What does Romans 5:2 mean? It means that we know that one day we will be glorified and that we rejoice in this certainty. That is, we know that we will be like Jesus. We will not become God, of course. But we will become like Him in His communicable attributes: love, joy, mercy, wisdom, faithfulness, grace, goodness, self-control and other such things (see Gal. 5:22-23). In that day sin will no longer trouble us, and we will enjoy the complete fullness and eternal favor of God’s presence.

The teaching of Romans 6:2 and 11 explains how it is that we have “died to sin.” You cannot go back; there is no place for you to go but forward. The eternal purpose of God in saving us, unfolded in the five great acts of God described in Romans 8:29-30, makes that plain. But just as it is important to say that we cannot go back, so is it also important to say that we are going forward. God’s foreknowledge of us is followed by His predestination of us to be conformed to the image of Jesus Christ. His predestination of us to be made like Jesus is followed by our being called to saving faith. Our calling is followed by our Justification. Our justification is followed by our glorification. Therefore, it is as certain that one day we will be with Jesus, and be completely like Jesus, as it is that God exists and that His long-range plan is realistic, effective, and unchangeable. This is God’s great plan. So let’s get on with our part in it and be thankful that His grace has drawn us in!

Romans 8:30 Reflection Questions:

Can you recall your personal external and internal calls?

What is the effect and means of our justification?

Paul’s mention of glorification in Romans 8:30 is that it is in the past tense, so when do you think glorification takes place?