Rom 9:1-11:36

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Home > The New Testament > Romans > Chapters 9-11
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Summary[edit]

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Discussion[edit]

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  • Rom 9:3. Paul is about to embark upon a complicated explanation of why the Jews are not automatically saved with the children of God by virtue of the promises to their fathers. He prefaces this by saying "I wish that myself were accursed from Christ for my brethren." This he says, perhaps to show in a passionate and dramatic way, how deeply he loves and identifies with his Jewish brethren, so deeply that he'd be willing to be cursed for their sake. This is perhaps similar to Joseph Smith saying he would be willing to go to hell, just for the sake of Emma whom he loved so deeply.
  • Rom 9:6: Not as though the word of God hath taken none effect. Paul sets out to counter an argument made by the Jews that they are God's chosen people even if they don't believe in Christ. This is problematic, because the Jews have clearly been given so many special promises from God. However Paul says that being born in the covenant, doesn't nescessarilly make you an heir to the promises. He uses the example of Esau. As a blood descendant of Abraham, wasn't he entitled to the promises of the covenant? No, says Paul, and explains it later in verses 11-15
  • Rom 9:11-15. Here Paul explains why some people, like Esau, are not included as the true children of Israel. As we noted in the above verses. Paul is countering an argument that practicing Jews, who don't believe in Christ are automatically saved, by virtue of their blood. Paul believes that only those who believe on Christ are saved, not those who are born into a specific group, or who obey the works of the law.
To make this argument, Paul is trying to chip away at the foundations of the Jewish theory of superiority by their blood birth. He uses the example of Jacob and Esau. Jacob was younger, but he was chosen by God as the birthright son. Why? Not because of any superiority, or greater works of Isaac. "not of works, but of him that calleth." verse 11. While it is true that Esau turned out to be more wicked, selling his birthright for a bowl of porridge, etc., Paul is saying that God chose Jacob only because that is what He wanted to do, and not because Isaac was more righteous. "I will have mercy on whom I will have mercy."
These 5 verses form the foundation of the Christian doctrine of pre-destination. This is because some Christians take these scriptures and apply them as a type for the salvation of every individual. However, Paul was only giving the example of why Esau was not included in the covenant people of Israel who later received the temple ordinances and priesthood. However, we know from many other Pauline scriptures, that those ordinances mean nothing, and that only a belief in Christ is a guarantee of Salvation. With that in mind, as LDS readers, we can rest assured that Jacob, Esau, and everyone else, must first believe in Christ before they can be saved. For Esau, we can assume this came in the Spirit World, when Christ visited the spirits in prison. There is no reason to assume that Esau was not given full salvation in the Celestial Kingdom if he accepted the gospel in it's fulness when given the chance. His rejection from the house of Israel means nothing, and ultimately, Isaac's inclusion also means nothing without belief in Christ.
Pre-destination is only a true doctrine in that it determines the nature of our earthly state and calling, or birth into a particular family, or our opportunities to be given certain gifts and opportunities on earth. However, pre-destination does not apply to ultimate salvation. Only our choice to believe in Christ will determine our ultimate salvation according to Paul.
  • Rom 9:11. "Being not yet born, neither having done any good or evil..." Many LDS believe that our standing in this life, even our circumstances are somewhat the result of our deeds in the pre-earth life. While this may be true to a lesser or greater extent, Paul seems to indicate in these scriptures that he believes otherwise. "Neither having done any good or evil...It is not of him that willeth, nor of him that runneth, but of God that sheweth mercy." (verse 11, 16) In other words, God choses us for various callings and purposes, not based on our works, either in this life or past lives, but he choses us based on his own purposes. This
  • Rom 9:16-20. Here Paul continues to elaborate and explain why God choses some over others. As noted in previous commentary. This does not apply to ultimate salvation. God is not pre-destining us for Salvation or Damnation. God is predestining us for various callings, missions, families, etc, pertaining to the mortal world. Not only does God pre-destine the family we are born into, he also is partially responsible for our very natures. (Whom he will, he hardeneth) verse 18.
The obvious problem with this argument is that that we can say, "well if God made me this way, why can he turn around and condemn me for being this way?" (Why doth he yet find fault?) verse 19. Paul reasons that God should never be questioned because he IS God. "Who art thou that repliest against God?" Verse 20.
Nevertheless, Paul also gives us a partial explanation later in the chapter. God doesn't want us to glory in our own works, but only in his grace, the grace available both to Jew and Gentile. The seeming randomness of material blessings and circumstances helps reinforce the truth that works are not responsible for the various divisions we see around us.
Paul's argument that God is responsible for our "nature" is a thorny one, but one that merits some discussion. In the scientific world, human behavior is seen as either a response to "nature or nurture," our DNA, or our environment and upbringing. As LDS, we know that there is a third influence upon human behavior: the free-will of our eternal spirit. However, we also know that "nature and nurture" play an important role in our behavior. Even in the scriptures we are admonished to "bring up a child in the way he should go, and when he is older he will not depart from it." We know from science and from rational observation, that much of our individual behavior is the result of "nature and nurture," elements that are both beyond our individual control. Although the free will of our eternal spirit does have remarkable power, it's power for good or ill, is severely limited by the mortal circumstances we are thrust into in this life. Thus as Paul says, God is responsible for much of our nature and environment. We will be judged for the light that is given to us. Where little is given, little is required.
  • Rom 9:22. Another troublesome scripture from the standpoint of pre-destination. Paul is saying that God wants to demonstrate his wrath and his power by damning those "fitted to destruction." This sounds dangerously like God has created some people merely to become the subjects of damnation. However, it is also important to note that God also "endures with longsuffering" these same souls. It is a hard scripture to adequately grasp, because it speaks of the wrath and the longsuffering of God in the same sentence. Will God be merciful to those he has "fitted to destruction" or will he damn them to hell? It is hard to answer this question given the obscurity of the phrasing. On just such obscure scriptures, Christiandom has argued for centuries over the concept of "pre-destination."
From an LDS standpoint, it can be argued that God indeed has prepared some people to go to hell, which we call a temporary spirit prison. Their ultimate salvation however, is still in their own hands, as they can always embrace the gospel beyond the veil. God is responsible, or at least allows many innocent children to be born into families that raise them up unto wickedness, "fitted to destruction" if you will. However, it is the beauty of our doctrine that God has revealed to Joseph Smith that there is a way out of hell for all those who didn't have the opportunity to accept the gospel in mortal life.
  • Rom 10:9-10. Verse 9 is a classic scripture used by Evangelicals to support the idea of salvation by confession alone, without works. LDS readers might counter that verse 10 qualifies Paul's statement by adding "believeth unto righteousness" suggesting that only a belief that leads to future righteousness can be considered sufficient for salvation. Interestingly many translations of verse 10 (see related links) leave out the idea that righteousness is included in the fruit of belief.
Whosoever shall
call upon the name of the Lord shall be saved.
How then shall they
call on him in whom they have not
believed? and how shall they
believe in him of whom they have not
heard? and how shall they
hear without a
preacher? And how shall they
preach, except they be sent?

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  • Rom 10:10. See various [1] for a number of different translations of verse 10.

Notes[edit]

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