An Overview of Romans 9-11

A Sermon on Romans 9:1-33

Originally preached Oct. 5, 1962

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Romans 9:1-33 ESV KJV

I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my … I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit—that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen. But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring. For this is what the promise said: “About this time next year I will return, and Sarah shall have a son.” And not only so, but also 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.” As it is written, “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills. You will say to me then, “Why does he still find fault? For who can resist his will?” But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles? As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’” “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’” And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, for the Lord will carry out his sentence upon the earth fully and without delay.” And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.” What shall we say, then? That Gentiles who did not pursue righteousness have attained it, that is, a righteousness that is by faith; but that Israel who pursued a law that would lead to righteousness did not succeed in reaching that law. Why? Because they did not pursue it by faith, but as if it were based on works. They have stumbled over the stumbling stone, as it is written, “Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.” (ESV)

1I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2That I have great heaviness and continual sorrow in my heart. 3For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4Who 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; 5Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

6Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8That 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. 9For this is the word of promise, At this time will I come, and Sara shall have a son. 10And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 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;) 12It was said unto her, The elder shall serve the younger. 13As it is written, Jacob have I loved, but Esau have I hated.

14What shall we say then? Is there unrighteousness with God? God forbid. 15For 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. 16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17For 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. 18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20Nay 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? 21Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 25As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26And 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. 27Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29And 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. 30What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

Sermon Description

The expression “missing the wood through the trees” is particularly appropriate when approaching a new section of sacred Scripture. While it is tempting to focus on individual subsections in Romans 9–11, Dr. Martyn Lloyd-Jones encourages keeping an overall big picture in mind. In this sermon Romans 9:1–33 titled “Introduction,” he provides a helpful overview of these key chapters. Dr. Lloyd-Jones demurs from well-loved interpreters who elevate the doctrine of predestination and election as central to chapters 9–11. He also objects to placing the question of salvation for Jews and conflict with Gentiles at the center of this section. Instead, he argues for a much bigger central theme of this section. Dr. Lloyd-Jones says Paul is harmonizing the ways of God. What is found in this section, in other words, is Paul’s way of harmonizing the Old Testament with the New Testament. There is no contradiction in God’s purposes as Paul talks about the old covenant in relation to the new. Dr. Lloyd-Jones shares his justification for this conclusion by drawing attention to Romans 11:33–36 and the apostle’s doxology. Listen as he traces the central theme of Romans 9–11 as well as subsidiary themes of this important section of Scripture.

Sermon Breakdown

The sermon begins by introducing Romans 9-11 as a new section in Paul's epistle to the Romans. This section includes important doctrine and deals with God's purpose in salvation from a world standpoint, specifically regarding Jews and Gentiles.
There are differing views on the purpose and themes of Romans 9-11. The view presented in this sermon is that this section is a theodicy - a justification of God's ways, demonstrating the consistency of God's purpose.
The central theme of Romans 9-11 is God's eternal purpose in Christ and salvation with respect to the cosmos. Subsidiary themes include: the tragic case of the Jews, God's freedom in election, vindication of Paul's teaching from the Old Testament, the danger of misusing doctrine, the case of the Jews in God's purpose, and God's inscrutable purpose.
There are similarities in structure between Romans 9, 10 and 11. In each chapter, Paul identifies with the Jews, elaborates on doctrine, and confirms his teaching with Scripture.
Romans 9:1-3 introduces the subject in personal terms. Verses 4-5 describe the position of the Jews. Verse 6 is the key verse. Verses 7-13 explain the meaning of "Israel". Verses 14-24 answer objections and show God's right to call Gentiles. Verses 25-29 show this was prophesied. Verses 30-33 sum up the position of Gentiles in and Jews out.
Romans 10:1-3 introduces the subject and the Jews' blindness. Verses 4-11 outline the way of salvation. Verses 12-17 show salvation is for all by faith. Verses 18-21 show this was prophesied.
Romans 11:1-6 gives the key to understanding - the remnant. Verse 7 is another key verse, showing the elect obtained salvation but the rest were blinded. Verses 8-24 show the difference between the elect and the rest, and that this was prophesied. Verses 25-32 sum up the position and God's ultimate purpose. Verses 33-36 offer praise to God.
The sermon concludes by emphasizing seeing the overall picture of God's purpose and ways in Romans 9-11, rather than getting lost in particular details or doctrines. The section shows God's eternal purpose and the working of all things for good.

Sermon Q&A

Understanding Romans 9-11: Key Questions and Answers

What is the primary purpose of Romans chapters 9-11 according to Dr. Martyn Lloyd-Jones?

According to Dr. Lloyd-Jones, Romans 9-11 constitutes what he calls a "theodicy" (T-H-E-O-D-I-C-Y). This means "a justification of the ways of God" - a bigger concept than just predestination or the calling of Gentiles and rejection of Jews. He explains it as "a reconciling of what God has said and revealed with what God does," or "the apostle's way of harmonizing the Old Testament with the new." It demonstrates "the eternal and glorious consistency of God" with Himself, His nature, and His purpose.

Why does Paul address the question of Israel's rejection of Christ at this point in Romans?

Dr. Lloyd-Jones explains that Paul addresses this topic because it logically follows from his discussion of the believer's security in Romans 8. After Paul asserted that God's purpose cannot be frustrated and nothing can separate believers from God's love, an obvious objection would arise: "What about the Jews?" If God's purpose cannot fail, how do you explain that most Jews rejected Christ? Paul needed to deal with this difficulty to prove his teaching about God's unfailing purpose was consistent with observable reality.

What are the six subsidiary themes Paul addresses in Romans 9-11?

According to Lloyd-Jones, the six subsidiary themes are: 1. The tragic case of the Jews as rejectors of Christ 2. God's freedom in His absolute sovereignty regarding election 3. The vindication of Christian teaching concerning salvation in light of the Old Testament 4. The danger of misunderstanding doctrine and drawing false conclusions from it 5. A full explanation of the particular case of the Jews in God's purpose 6. God's eternal purpose in Christ and salvation with respect to the cosmos

How does Romans 9-11 connect to Paul's earlier arguments in the epistle?

Dr. Lloyd-Jones shows that this section is not disconnected from what came before but follows a pattern Paul used throughout Romans. Paul makes doctrinal statements, then addresses objections and difficulties. In chapters 9-11, he's responding to objections about God's faithfulness in light of Jewish unbelief. It's intimately connected to his teaching on assurance and final perseverance in chapter 8. This section isn't an afterthought but a necessary defense of his teaching about God's unchangeable purpose.

What warning does Paul give about misusing doctrine in Romans 9-11?

Dr. Lloyd-Jones explains that Paul warns against drawing false conclusions from doctrine. The Jews misunderstood the Old Testament teaching about God's purpose for His people, which led them to reject Christ. Similarly, Paul warns Gentile believers not to become presumptuous. Lloyd-Jones notes that people can fall into antinomianism - thinking "I'm a child of God, therefore it doesn't matter what I do because my glorification is certain." This represents "the abuse of doctrine, drawing false deductions from God's glorious truth even to the damnation of the soul."

How does Dr. Lloyd-Jones describe the structure of Romans 9-11?

Lloyd-Jones notes that each chapter follows a similar pattern: 1. Paul identifies himself with the Jews and shows compassion for them 2. He elaborates on doctrine (predestination in chapter 9, justification by faith in chapter 10, and the temporary rejection of Jews in chapter 11) 3. He confirms his doctrine using Old Testament scriptures

Each chapter builds on the previous one to create a complete argument that ultimately leads to Paul's doxology of praise in Romans 11:33-36, which Lloyd-Jones sees as confirmation that this section primarily concerns the glory of God Himself.

The Book of Romans

Dr. Martyn Lloyd-Jones

Dr. Martyn Lloyd-Jones (1899-1981) was a Welsh evangelical minister who preached and taught in the Reformed tradition. His principal ministry was at Westminster Chapel, in central London, from 1939-1968, where he delivered multi-year expositions on books of the bible such as Romans, Ephesians and the Gospel of John. In addition to the MLJ Trust’s collection of 1,600 of these sermons in audio format, most of these great sermon series are available in book form (including a 14 volume collection of the Romans sermons), as are other series such as "Spiritual Depression", "Studies in the Sermon on the Mount" and "Great Biblical Doctrines". He is considered by many evangelical leaders today to be an authority on biblical truth and the sufficiency of Scripture.

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