1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who 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; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. (Romans 9:1-5 KJV)
Israel’s Rejection of Christ
The apostle solemnly professes his deep concern for the Jews—that he was heartily troubled that so many of them were enemies to the gospel, and out of the way of salvation. For this he had great heaviness and continual sorrow. Such a profession was necessary to remove the suspicion that he insulted over their rejection. The Jews had a particular hatred against Paul, as appears in the Acts, and therefore were apt to take things amiss of him. To prevent this, he introduces his discourse with this tender profession, that they might not think he rejoiced in their calamity. Thus Jeremiah appeals to God, Neither have I desired the woeful day, thou knowest (Jer 17:16). Nay, Paul was so far from desiring it that he pathetically deprecates it.
He asserts it with a solemn protestation: I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart (Ro 9:1-2). He does not name the cause, but plainly means the rejection of the Jews.
He backs it with a very serious imprecation, which he was ready to make, out of love to the Jews: I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh (Ro 9:3). He does not say, I do wish, for it was no proper means appointed for such an end; but, if it were, he could wish it. He would be willing to undergo the greatest misery to do them good, for the glory of God’s grace in the salvation of many is to be preferred before the happiness of a single person.
He would be content to be cut off from the land of the living, in the most shameful manner, as an anathema, a devoted person. We are made as the filth of the world, and are the offscouring of all things (1Co 4:13). They persecuted him as the curse of his generation (Ac 22:22), yet he could bear all this, and more, for their good. Their unbelief created a sorrow greater than all the troubles they brought upon him. He would be content to be excommunicated from the society of the faithful, cut off from the communion of saints, if that would do them good, even though he had been a great planter of churches and father to many thousands. It may be some Jews had a prejudice against Christianity for Paul’s sake: “If this stumble you,” says Paul, “I could wish I were cast out, so you might be taken in.” Thus Moses, in a like holy passion, said, Blot me, I pray thee, out of thy book which thou hast written (Ex 32:32). Some think the expression goes further—that Paul could even be content to be cut off from all his share of happiness in Christ, if that might be a means of their salvation. This was a noble, generous charity, higher than what begins only at home.
The reason of this affection was, first, their relation to him: my brethren, my kinsmen according to the flesh (Ro 9:3). Though they gave him the most unnatural usage, yet he speaks respectfully of them, showing a forgiving spirit (Ac 28:19). We ought to be especially concerned for the spiritual good of our brethren and kinsmen, to whom we are under special obligations, and for whom we must give account.
Secondly, because of their relation to God: Who 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; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen (Ro 9:4-5). Theirs was the adoption, not saving, but external and typical, entitling them to Canaan (Ex 4:22). Theirs was the glory, God’s dwelling between the cherubim, the cloud and Shechinah, the symbols of his presence (1Sa 4:21). Theirs were the covenants—those made with Abraham, renewed at Sinai (Ex 24), in Moab (De 29), at Shechem (Jos 24), and often after. Theirs was the giving of the law, ceremonial, judicial, and moral, a great privilege (Ps 147:19-20; De 4:7-8). Theirs was the service of God in temple, altar, priesthood, sacrifices, and ordinances—while other nations served idols, they served the true God. Theirs were the promises, especially those relating to the Messiah. Theirs were the fathers—Abraham, Isaac, Jacob, whose children they were, and for whose sake they were taken into covenant (Ro 11:28).
But the greatest honour of all was this: that of them, as concerning the flesh, Christ came. He took on him the seed of Abraham (Heb 2:16). As to his divine nature, he is the Lord from heaven; but as to his human nature, he is of the seed of Abraham. Lest the Jews should think meanly of him because of this alliance, Paul adds that he is over all, God blessed for ever. This is a full proof of the Godhead of Christ, not only as Mediator but as God himself. It was likewise the honour of the Jews, and a reason why Paul had kindness for them, that when God blessed for ever would be a man, he would be a Jew.