Read Romans 9:1-5 (Most Favoured Nation)
Romans 9-11 forms a distinct section in the epistle; we usually describe it as a parenthesis. In chapters 1-8, Paul taught the doctrine of justification by faith and all the benefits that come along with it. However, nationally, Israel rejected their Messiah and had Him crucified. Does that mean that God has cancelled His promise to Abraham and rejected Israel? This is the question that Paul answers in chapters 9-11.
It is important to see that in the Greek text the word for “Jew” appears nine times in chapters 1-8, but only twice in chapters 9-11, and not at all after chapter 11. On the other hand, the words “Israel” and “Israelite” appear a total of fourteen times in chapters 9-11. These facts are very important in interpreting these three chapters. When writing about Israelites or Israel, it is the nation as a whole that is the subject. When writing about the Jews, it is individuals of that nation that are being referred to. Thus, the overwhelming theme of chapters 9-11 is Israel nationally.
Paul commences chapter 9 by expressing his grief for the nation of Israel. He states in verse 2, “I have great sorrow and unceasing grief in my heart” (NASB). In verse 3, he proceeds to state, “For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh.”1 Actually, the verb “to wish” is in the imperfect tense in this verse and would be more accurately translated “I had wished …” Such was Paul’s burden for the salvation of his kinsmen that there was a period of time when he would have gladly been accursed from Christ if it would result in Israel’s salvation. However, this could never be. But it does indicate the depth of his burden for Israel. It is reminiscent of Moses, when Aaron made the golden calf, which Israel proceeded to worship. When Moses came down from Mount Sinai, he sought to intercede on behalf of the nation before God. “Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin; and if not, blot me, I pray thee, out of thy book which thou hast written” (Exo 32:31,32). God replied, “Whosoever hath sinned against me, him will I blot out of my book” (v33). In Psalm 49:7 we read, “None of them can by any means redeem his brother, nor give to God a ransom for him.” Only Christ could provide a substitutionary sacrifice for mankind.
Paul proceeds to show eight special favours that God bestowed upon Israel. He commences by stating, “… who are Israelites” (Rom 9:4). The first reference to the name Israel is in Genesis 32. When Jacob wrestled with the angel, who actually was Jehovah Himself, the Lord said, “Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed” (v28). Without going into the significance of this particular statement, when God changes a person’s name, He is indicating that that person is being brought into a special relationship with Him. Israel means “a prince with God.” While at this stage Israel was a person, Israel would eventually become a nation. That nation has a relationship with God which is unshared by any other nation. So, in stating “… who are Israelites,” Paul is emphasizing that these people are part of that nation which is very special to God.
Then Paul outlines the eight favours which are unique to Israel. First, he says, “… to whom pertaineth the adoption” (Rom 9:4). No other nation in the history of the world has ever been described by God as His son (see Exo 4:22).
The second favour is, “and the glory” (v4). In Exodus 40:34 we read, “Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle.” Also, when Solomon had built the Temple in Jerusalem, “the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD” (1Ki 8:11). Again, this is an experience unique to Israel.
The third favour is, “and the covenants.” The first of these covenants is what is commonly called the Abrahamic Covenant (Gen 15:18). The second is the Mosaic Covenant of the Law (Exo 20-21). Third, there was the Davidic Covenant (2Sa 7:4-11). Fourth, there is the New Covenant (Jer 31:31-34).
The fourth favour is, “and the giving of the law.” The Law is God’s perfect standard of righteousness. However, the Law was not given to the nations at large but to the nation of Israel. The Law was never intended to be a means of saving Israel, since man is not able to meet God’s perfect standard. But it served as a restraint on their conduct. After all, Israel was intended to be a model to the nations.
The fifth favour is, “and the service of God.” The words “of God” are not in the Greek text. However, they serve to indicate what Paul was referring to by “the service.” This was the Levitical priesthood with all its sacrifices. So, while the Law could only condemn them, the priesthood was God’s provision for Israel when they sinned.
The sixth favour is, “and the promises.” This refers to the many promises given to the nation of the coming of the Messiah, both to be their redeemer and to establish His future reign.
The seventh favour is, “whose are the fathers” (v5). This is a reference to the illustrious leaders of the nation, commencing with Abraham and going on to such men as Moses. These were men who walked by faith and set the standard for righteousness.
Finally, Paul states, “of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen” (v5). This was the greatest blessing that could be bestowed upon any nation. Israel was most certainly “the most favoured nation.”
1 Bible quotations in this article are from the KJV unless otherwise noted.
