Romans 9:1-5 – Paul’s Heart for Israel

Hosea 14 shows Israel’s future repentance — crying, “Receive us graciously.” God replies, “I will heal their backsliding, love them freely,” blessing them with prosperity and reuniting Israel and Judah as one nation.

Hosea presents both judgment and mercy, and Romans 9–11 continues Hosea’s theme.

Paul explains Israel’s present fall and future restoration. Though Israel is now cut off and blinded, God’s promises remain. Paul quotes Hosea and other prophets to show that Israel’s rejection and eventual salvation align perfectly with Scripture.

In this dispensation of grace, Israel is fallen — they’re not God’s people, and Hosea shows this clearly, yet God will bring them back through mercy. When Israel returns, they’ll receive grace and their kingdom blessings.

Our last Hosea lesson described Israel’s cedar and olive trees and vineyards, symbols of future fruitfulness and glory.

Romans 9–11 reveals Paul’s heart for Israel.

In Romans 9:1–3, Paul expresses “great heaviness and continual sorrow” for his kinsmen, the Israelites. Paul’s a Jew from the tribe of Benjamin.

His compassion mirrors God’s own heart — the apostle of Christ reflecting divine love for Israel. Paul’s teaching flows from that love, explaining God’s plan for their eventual restoration.

 

Before we paused our Romans study for our dive into Hosea, we’d completed eight chapters of Romans, and those first eight chapters are the doctrinal foundation for grace:

Romans 1–2 shows humanity’s fall and man’s guilt before God.

Romans 3 is the gospel — righteousness freely given through Christ’s death.

Romans 4 is justification by faith alone — without works, circumcision, or the law.  This truth defines the mystery gospel: salvation apart from Israel’s covenants.

Romans 5 is our new position in Christ — justified, reconciled, possessing atonement, and no longer in Adam.

Romans 6 is living free from sin under grace.

Romans 7 is freedom from the condemnation of the law.

And Romans 8 is freedom from the flesh — walking after the Spirit.

By the end of Romans 8, we learned that believers, saved by grace through Christ’s death and resurrection, are free from sin’s bondage, free from the law’s condemnation, and free to walk in the Spirit.

We learned that believers are complete in Christ, possessing free access to all spiritual blessings in heavenly places.

Among these is the Spirit of adoption, meaning we become sons of God simply because we’re in Christ, the Son of God. Nothing we did earned this position; it’s given freely.

Romans 5 to 8 taught us about our assurance, that salvation is secure, and nothing can separate us from Christ’s love.

We learned about hope, and how hope functions in our walk under grace in a present evil world filled with suffering.

We learned we’re delivered from condemnation and that there’s no condemnation for us in Christ.

Romans 8 describes our justification, glorification, and hope of glory — blessings freely given and impossible to remove, and it ends with the question: Who shall separate us from the love of Christ? Will tribulation, distress, persecution, famine, nakedness, peril, or sword? No!

Romans 8:37 says,

Nay, in all these things we are more than conquerors through him that loved us.

We’re more than conquerors through Him that loved us — even though we’ve done nothing to conquer.

Under the Old Testament, suffering often meant God’s displeasure. But under grace, God’s love is shown in Christ’s death and the blessings given freely in Him, and Romans 8 teaches that we can endure famine, nakedness, distress, persecution, and tribulation while still united to God’s love, because His love is rooted in Christ’s finished work, not in removing our challenging circumstances.

Paul concludes in Romans 8:38–39 that neither death nor life, angels nor principalities, powers, things present or things to come, height nor depth, nor any creature can separate us from God’s love in Christ.

It’s not merely that they won’t — they can’t. Separation is impossible because of who we are in Christ.

Romans 8 ends with our inseparable unity with Christ and with one another.

Even though we may offend each other or sin against God, we remain united in Christ. Paul calls this the fellowship of the mystery in Ephesians 3:9.

We have an inseparable love — not because we always love perfectly, but because God has committed His love toward us, and nothing can sever it.

This inseparable love is why we studied Hosea.

Hosea ends on the same theme: God’s love for Israel is ultimately inseparable according to their covenants. But our inseparable love is not covenant‑based; it’s rooted in Christ’s finished work, making it absolutely secure.

Romans 8 lists every possible threat and declares none of it can separate us from God’s love in Christ. But under Israel’s covenant, separation was possible and, really, also inevitable. Hosea repeatedly says, Israel is “No more my people”, and “No more mercy.” Their covenant relationship could be and would be revoked if they didn’t turn from their idolatry and their reliance on other nations while rejecting God.

This contrast raises the question Paul addresses in Romans 9: How is it that we, Gentile sinners with no covenants, no promises, no earthly kingdom, receive this inseparable love — while Israel, who had promises of glory, is now blind and fallen?

Romans 9 begins with that issue.

Hosea 8:3–4 shows Israel rejected God, built idols, and were cut off — “no more my people.”

That’s not our relationship.

We’re joined to the risen, glorified Christ, the Head of a Body from which no member is ever cut off.

Hebrews 6 (written to Israel under the New Covenant) describes the same people Hosea addressed.

Hebrews 10:26 warns: If they, Israel, sin willfully after receiving the knowledge of the truth, there remains no more sacrifice for sins. There’s no “third covenant.” What remains is fearful judgment and fiery indignation for adversaries.

Until their covenant is fulfilled, they can fall away and be rejected. Hebrews 6:4–6 says it’s impossible to renew them again to repentance if they fall away. Their covenant relationship can be broken until the kingdom comes.

Hebrews 6:7–8 uses the imagery of fruit: the earth that bears herbs receives blessing, but that which bears thorns and briars is rejected. Jesus taught the same in Matthew 7:16 — “You will know them by their fruits.”

In John 15, those who don’t abide and bear fruit are cut off and cast into the fire. This is the same Israel Hosea and Hebrews speak about.

This is not about losing fellowship and confessing sins to regain standing. It teaches that stepping outside the covenant leaves only judgment.

Under Moses, violators died without mercy. Hebrews says the punishment is sorer for those who tread underfoot the Son of God and count the blood of the covenant an unholy thing.

Israel’s ultimate need is for God to graciously receive them and love them freely — exactly what Hosea promised. This will occur when Christ returns and establishes Israel’s kingdom.

Thank God we believers today are freely justified by grace through Christ’s redemption, not under Israel’s New Covenant.

Our boast is in Christ’s finished work, which provides an inseparable love and fellowship that can’t be broken.

Romans 6 explains why our standing is unbreakable, because we’re judicially dead with Christ. His death becomes ours — “I am crucified with Christ.” This is not New Covenant teaching; it’s unique to the Body of Christ.

So, we see this contrast between the Body of Christ in Romans 8, Israel under the New Covenant in Hebrews and Israel under judgment and restoration in Hosea.

This sets the stage for Romans 9, where Paul explains what happened to Israel and why their covenant standing contrasts so sharply with our inseparable position in Christ.

Understanding God’s promises to Israel helps us grasp why Paul turns to Israel in Romans 9.

Now, up to this point in Romans, Paul hasn’t yet addressed our service (that comes in Romans 12). He’s only described who we are in Christ and what we possess by grace.

So these last 70-something episodes of our verse-by-verse study bring us back to Romans 9–11, where Paul resumes the story Hosea began — God’s judgment and mercy toward Israel, and His unchanging purpose to restore them through grace.

Paul’s finished explaining our blessings in Christ — our gospel, our identity, and our spiritual riches. The question is now: What happened to Israel?

Before Paul, Scripture spoke continually of Israel’s judgment and the glory that would follow that judgment.

Romans 3:4 says, “Let God be true.” And if God is true, what about His promises in Hosea 1–3 and 14 — Israel’s salvation, kingdom, and earthly glory? These need to be addressed.

Many Christians claim God’s “done” with Israel and that Romans 8 fulfils Israel’s promises. But Hosea’s promises involved land, a people in that land, physical healing, and earthly prosperity — none of which Romans 8 gives us. Romans 8 teaches the opposite regarding our circumstances. We have spiritual blessings, not Israel’s earthly kingdom.

Our fellowship with Christ exists only because of the cross — and the cross was Israel’s rejection of Jesus. Prophecy said the world would be blessed through Israel’s rise, not through their fall and yet Paul now says salvation comes through Israel’s fall, and Jew and Gentile stand together in Christ.

But this raises the question:  Why is Israel’s rejection bringing salvation today, instead of Israel’s salvation bringing salvation?

Romans 9–11 answers this.

Romans chapters 5–8 reveal rich grace, blessings before any earthly kingdom. Israel, however, was promised kingdom glory after obedience and endurance.

Now Gentiles receive grace freely, and Israel asks: Where’s our promised blessing? This is the covenant issue Romans 9 addresses.

Paul must explain Israel’s fall and future restoration because God had spoken about them since the world began.

Romans 9–11 deal entirely with Israel.

Each chapter begins and ends with Israel:

Romans 9 opens with Paul’s sorrow for Israel and ends with Israel stumbling.

Romans 10 begins with Paul’s prayer for Israel’s salvation and ends with God stretching out His hands to them.

Romans 11 begins with the question, “Has God cast away Israel?” and ends with Israel’s future return and salvation.

These chapters explain where Israel is today, what happened, and how God’s promises still stand.

The word Israel appears for the first time in Romans chapter 9. Paul has spoken of “Jews,” but now he speaks of Israel as a covenant nation — a people tied to land, law, and promises. He never calls you and me “Israel,” nor does he say we’re “spiritual Israel.”

Romans 4–8 spoke only of who we are in Christ.

So, why does Israel suddenly appear in Romans 9–11?

Up to Romans 8, Paul never mentioned Israel as a nation. But in Romans 9, Israel appears “out of the blue” so to speak. After studying Hosea, we now understand why. Romans 9–11 forms a distinct section dealing with Israel’s salvation, following Romans 1–8, which dealt with our salvation.

Romans 9–11 can be summarised like this:

Romans 9 — Israel’s election: why God chose them and how that choosing occurred.

Romans 10 — Israel’s rejection: why they fell and what they missed.

Romans 11 — Israel’s remnant and return: how God will restore them.

This section of Scripture explains how God remains true to His promises to Israel while offering salvation directly to Gentiles, even though Israel is currently fallen. Salvation for the Gentiles was supposed to come through Israel. That was God’s plan.

Paul shows that Israel will return and God will fulfil His covenants — simply not now. This is why many call Romans 9–11 the dispensational section of Romans.

Romans 9 explains how God chose Israel.

Calvinists misuse this chapter because they misunderstand election. Calvinists are people who believe God sovereignly chooses who’ll be saved and who won’t be.

Romans 1–8 already covered our salvation.

Election is biblical, but much of what’s taught about it isn’t. God elected Israel, and Romans 9 explains how Israel’s election worked.

Paul shows that being born an Israelite doesn’t automatically grant the kingdom.

Romans 10 explains why Israel was rejected.

Though God will keep His covenants, Israel as a nation is currently fallen. Paul shows what they missed — namely faith. They pursued righteousness by the works of the law, not by believing God’s word.

This matches Hosea and Isaiah: Israel had works, rituals, and knowledge, but no heart, no faith, no spiritual sight.

Romans 11 identifies the remnant and explains Israel’s future return. Paul’s purpose in Romans 9–11 is to show that God is true. Even though Israel is currently set aside, God has not failed; Israel has failed Israel, but their kingdom will come in the future, according to God’s timing.

Romans 9–11 contains 31 questions.

Paul answers objections about Israel. He quotes prophecy 30+ times, showing that his answers come from prophetic Scripture, not mystery truth.

There’s very little mystery doctrine here because Israel’s story is not a mystery. Their fall was prophesied. Their rejection of Christ was prophesied. Their future restoration was prophesied. The results of their fall (the Body of Christ, Jew/Gentile equality) were a mystery — but Israel’s fall itself was not.

Paul answers questions in Romans 9-11 such as:

– What about Israel now?

– If we today are inseparable from God’s love, why is Israel separated?

– What happened to their covenants and promises?

– Did God fail Israel?

– Is God unrighteous to cut Israel off?

– How did Israel miss God’s righteousness?

– Does Paul oppose Israel or the law?

Romans 9–11 is not about our salvation.

Romans 9–11 cover Israel’s covenant standing.

Paul’s answer is simple:

God does not fail. He will do for Israel exactly what He promised — just not now.

Hosea shows God telling Israel, “You are no more my people.” Later in the same book, He says, “You will be my people again.” God’s already cut Israel off once before. So when Paul says Israel is fallen today, it’s not new. God’s not unrighteous; Israel is.

Romans 10 shows how Israel missed righteousness — by pursuing works instead of faith. Hosea taught the same: Israel needed grace and faith, not mere ritual.

Some people accused Paul of teaching against Israel and the law — claiming he told people to ignore the law or commit sin. But Romans 7 already taught that the law is holy, just, and good; it simply can’t save.

Paul was slandered by unbelieving Jews who said he opposed Israel and God’s covenants. Acts 21:28 shows this clearly.

Paul visited synagogues and even took a vow, and Romans 9–11 explains why Paul interacted with Israel in Acts. His actions — circumcising Timothy, taking vows, entering synagogues — were not attempts to keep the law for salvation. They were expressions of his heart for Israel.

He knew these acts didn’t save, nor was he required to perform them. But he hoped they might open a door for Israel to listen, that some might be saved.

In Acts 21:27-28, Paul goes to Jerusalem and takes a vow.

While doing so, his enemies — his kinsmen according to the flesh, the same group he mourns for in Romans 9 — attack him.

The Jews from Asia, who’d chased Paul across the empire, saw him in the temple and stirred up the crowd by preaching, “Men of Israel, help! This is the man who teaches all men everywhere against the people, the law, and this place.”

They accuse him of bringing Greeks into the temple and polluting it.

To them, Paul was a blasphemer, a polluter of the holy place, a teacher against the law.

According to Jesus’ words, those who teach against the law are least in the kingdom. According to the Abrahamic promise, those who curse Israel are cursed. This is how Paul’s enemies viewed him.

This explains why Paul repeatedly says in Romans: “The law is holy, just, and good.” “We do not destroy the law by faith; we establish the law.”

He says these things because he’s being accused of teaching against the law. But Paul’s not against the law; he’s explaining that no man can be justified by the law (Romans 3). He’s putting the law in its proper place.

Romans 11:26 proves Paul’s not anti‑Israel when he says, “So all Israel shall be saved.” 

He writes Romans 9–11 not only to explain Israel’s present condition, but also to answer accusations that he opposes Israel, the law, and God’s covenants.

Even some who understand the right divisions of the Bible sometimes fall into the error of thinking Paul’s against anything Jewish. But Paul never teaches that.

We’re not Israel, and we’re not under the law, but the law remains holy, and Israel’s covenants remain intact, and Romans 9–11 clarifies this.

The book of Acts is the historical bridge between Jesus’ earthly ministry to Israel in Matthew, Mark, Luke and John, and Paul’s Gentile ministry in Romans.

Without Acts, the New Testament jumps from Jesus preaching the kingdom to Israel, straight to Romans — a letter to Gentiles saying they’re not Israel.

Acts explains the events that occurred. Israel rejected the apostles’ preaching at Pentecost. They stoned Spirit‑filled Stephen.  The Holy Spirit departed Jerusalem. God saved Paul by grace and made him apostle of the Gentiles.

Acts bridges Jerusalem to Rome, you might say.

Romans 9–11 is Paul’s doctrinal bridge explaining what happened to Israel and where they stand today. Romans was written around Acts 20–21, so Paul’s describing Israel’s present dispensational condition.

 

Romans 9–11 is a crucial section of the Bible.

Many misunderstand it because they ask questions Paul never asks. For example, Paul never asks, “Who is the wild graft?” Yet that question is often debated more than anything else in these chapters, and it’s simply not Paul’s point.

Paul’s point is Israel’s fall, Israel’s failure, Israel’s future return, God’s faithfulness and righteousness and God’s covenant integrity.

The olive tree analogy clearly identifies the fallen branches as Israel and their future grafting back in. The identity of the wild graft is secondary; Paul’s lesson is simply: don’t boast in what you received by grace.

So, now, with Hosea fresh in mind and Romans 8 behind us, Paul begins Romans 9:1-3,

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.

For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:

Why sorrow? Because Israel had a glorious covenant — and they rejected the covenant maker and mediator. Paul’s conscience, confirmed by the Holy Ghost, bears witness to his grief.

Paul emphasises his honesty because he’s being slandered.

Unlike Peter or James, Paul was accused of teaching against Israel and the law, as we’ve already pointed out.

The twelve apostles ministered to Israel and preached the kingdom, which is consistent with Scripture. Paul preached a mystery fellowship with God apart from Israel, something not found in prophecy. Because of that, unbelieving Israel viewed him as an enemy.

Unbelieving Jews viewed his ministry as blasphemy — not only because he preached the resurrection of Christ, but because he proclaimed the riches of grace given to Gentiles. This is why Paul repeatedly says, “I lie not.” He’s swearing that the truth Christ revealed to him is genuine.

Whenever Paul makes such strong affirmations, it concerns his apostleship.

In 2 Corinthians 11:30–31, he says he’ll glory in his infirmities, not in earthly kingdom glory. Israel gloried in their kingdom; Paul walked around weak, beaten, and suffering. He learned that when he’s weak, Christ is strong — the very principle that makes believers “more than conquerors” by grace.

He declares:

“The God and Father of our Lord Jesus Christ… knows that I lie not.”

He calls God as witness that his message of grace is true.

People questioned Paul’s authority because he suffered, was imprisoned, and lacked visible success.

Paul insists: “I’m not lying — this is the revelation Christ gave me.” The same challenge faces grace believers today: people measure success by attendance numbers, miracles, or outward signs. But Paul says, “Let God be true.” Our certainty comes from Scripture, not appearances.

In Galatians 1:11–12, Paul defends His apostleship and certifies that the gospel he preached is not after man. He didn’t receive it from Peter, James, John, or any other apostle. He received it by revelation of Jesus Christ.

He writes: “Before God, I lie not.”

He insists he didn’t go to Jerusalem to learn from the twelve; he didn’t even visit them until fifteen years into his ministry.

1 Timothy 2:4–7 is Paul explaining God’s will: all men saved and all men coming to the knowledge of the truth. That truth is: One God, and One mediator, Christ Jesus, who is a ransom for all.

Then he says:  “Whereunto I am ordained a preacher and an apostle — I speak the truth in Christ and lie not.”

People questioned how Paul could be an apostle when he once persecuted believers and never followed Jesus during His earthly ministry. Paul answers: Christ appeared to him, taught him, and made him a chosen vessel, and we see this in the all-important Acts 9.

From the moment of his salvation, he was appointed an apostle — not self‑chosen, but God‑chosen.

Paul would eventually die for this truth that he knew so completely, because Christ appeared and gave it to him personally.

Paul is the final authority on Israel’s present standing — not Peter, James, or John. Even Jesus in His earthly ministry could not speak of Israel today; His purpose was to offer the prophesied kingdom and to bring in the times that Hosea and the other prophets spoke so much about.

Peter himself admits Paul speaks of things “hard to understand” in 2 Peter 3:15-16, referring to Paul’s teaching about Israel’s delay and God’s longsuffering.

Let’s go to Romans 9:2, and we’ll read it as it should be read as part of verse 1,

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.

The sorrow he’s referring to is, of course, for Israel, his kinsmen.

Why would he sorrow for people who chased him all over the country and beyond, slandered him, tried to kill him, lied about him and imprisoned him?

Because Paul was once one of them.

He persecuted Peter, James, and John before Christ saved him by grace. He knows Israel’s blindness firsthand.

Paul’s heart reflects Christ’s grace: Christ saved Paul — an enemy — and Paul now longs for his enemies to be saved.

Every believer saved by grace should share this heart. We were all sinners that Christ had to save; therefore, we should desire salvation for other sinners.

When Paul says in 2 Corinthians 4:3,

“But if our gospel be hid, it is hid to them that are lost”, it includes unbelieving Israel.

In the first century, Israel was suffering under Rome, soon to be destroyed.

Their kingdom was not given, and their fall was obvious.

Yet Paul still goes from synagogue to synagogue because he has this continual sorrow for Israel and desires their salvation.

One example of Paul’s ministry to Israel is Acts 13.

He enters a synagogue and preaches that Jesus is the fulfilment of Israel’s prophecies. After gaining their attention, he declares that salvation comes by trusting Christ, being justified without the law of Moses.

When the Jews saw the multitudes listening — including Gentiles — they were filled with envy, as Acts 13:45 states.

Paul had preached to them first, but they rejected the message. Then he preached to Gentiles, and that enraged them.

Envy destroys.

Jealousy says, “They have something, and I want it too.” But Envy says, “They have something and if I can’t have it, they shouldn’t either.”

Envy destroys.

The Jews saw Gentiles receiving what they themselves rejected, and they opposed Paul, speaking against him and blaspheming his message — which meant speaking against Christ.

Paul and Barnabas responded boldly in Acts 13:46,

Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

He’d preached Scripture, history, and Christ’s fulfilment, but when they hardened themselves, rejecting the message, he turned to the Gentiles.

Acts 18 shows the same pattern.

Paul reasoned in the synagogue every Sabbath, persuading Jews and Greeks. When Silas and Timothy arrived, Paul testified that Jesus was the Christ — again addressing unbelieving Jews, his kinsmen for whom he had continual sorrow.

But Acts 18:6 says:

And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles.

“Shook his raiment” was a symbolic act of saying, I’m done with you”!

He’d offered them salvation; they rejected it and opposed the truth, so he turned to the Gentiles — exactly what Christ had commanded him to do.

He went to Jews first, as he said he had to in Romans 1:2, because they were God’s people and his own kinsmen. If they’d believed, they could have blessed the Gentiles with him. But they rejected the message just as they’d rejected all the prophets of old like Hosea.

Romans 11:28 says:

As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers’ sakes.

Unbelieving Israel opposes the gospel, yet they remain beloved for the fathers’ sakes: Abraham, Isaac, Jacob and David’s sakes.

God will keep His covenant with Israel, but if they reject Him, He rejects them — just as Hosea and the law taught.

Philippians 3:18 describes those who oppose the gospel as enemies of the cross of Christ.

In context, Paul’s speaking of his brethren, the circumcision, the same unbelieving Jews who chased him, stoned him, and tried to silence him.

In 1 Thessalonians 2:14–16, Paul explains that the Thessalonians suffered persecution from their own countrymen, just as believers in Judea suffered from the Jews. These Jews killed the Lord Jesus, killed their own prophets, persecuted Paul, displeased God and were, quote, “contrary to all men”, forbidding Paul to speak to the Gentiles that they might be saved.

It was never contrary to Scripture for Gentiles to be saved, and this’s why Paul says in Romans 16:26 that the mystery is now made known to all nations by the Scriptures of the prophets and the commandment of God. The mystery was how and when — that Gentiles would be saved without Israel, while Israel was blind.

The mystery concerns Israel’s failure, not the idea of Gentile salvation itself.

Prophecy said Gentiles would be blessed through Israel’s rise; the mystery reveals Gentiles blessed while Israel’s fallen.

So, when Jews claimed Gentiles couldn’t be saved, they were rejecting their own Scriptures — and Paul explains this fully in Romans 9–11.

Paul often reminds Israel of their own history: Abraham was not a Jew, neither was Noah, yet they had salvation, and this’s Paul’s point — salvation is not limited to Israel.

Paul repeatedly says: “Going to Gentiles should not be your stumbling block.

Your concern should be believing the gospel yourselves so you can bless the Gentiles, as Scripture promised.” But Israel refused, so Paul had to go to Gentiles without Israel.

Paul understands their mindset because he was once just like them as the chief enemy of Christ’s disciples.

He calls himself the chief of sinners in 1 Timothy 1 because he led the persecution and slaughter of believers, as Acts 8:1–4 shows. His violence scattered the believing remnant of Israel — ironically fulfilling prophecy about Israel rejecting Christ and being scattered among the nations.

Paul was on the wrong side of prophecy, destined for wrath.

That’s why his salvation in Acts 9 is so miraculous: the very man marked for destruction is saved by grace. This is so similar to Israel itself in Hosea, and it becomes the backdrop of Romans 9.

When Paul says in Romans 9:3 — “I could wish that myself were accursed from Christ for my brethren,” it reveals his astonishing love — the kind of love that would willingly die for another. It mirrors the love God commended in Christ.

He’s saying: “If it were possible, I would trade my place in Christ for Israel’s salvation.

But Romans 8 has already established that separation’s impossible. Nothing can sever Paul from Christ. His statement expresses the depth of his love, but not something that has any possibility.

This sacrificial love explains why Paul kept entering synagogues, why he rose after being stoned, why he repeatedly returned to hostile crowds and why he endured persecution from his own people.

His ministry was driven by love and by the grace that saved him — the same grace that’s still offered to Israel today.

God’s grace is not for Gentiles only, just as it’s not for Jews only. It’s for everyone — Jew and Gentile alike. Israel killed Christ and opposed Paul, yet they can still be saved by grace.

Even violent persecutors can be saved. Paul’s ministry is testimony to that truth.

Knowing who we are in Christ shapes how we minister to those who reject God. Many of the questions Paul answers in Romans 9–11 are the same questions atheists and sceptics ask today — because unbelief produces similar objections.

Paul’s heart echoes Moses’ plea in Exodus 32. When Israel worshipped the golden calf, God threatened to destroy the nation and start over with Moses. Moses interceded and offered himself in place of Israel — a type of Christ.

God spared Israel for Moses’ sake. We see that account in Exodus 32:30-34.

Paul’s longing to be accursed for Israel follows the same pattern: a mediator pleading for a sinful people.

Let’s move to Romans 9:4, and he’s talking about his brethren and kinsmen, Israel, from the last verse.

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;

Paul lists Israel’s privileges — Adoption, glory, covenants, giving of the law, service of God, promises.

These belong to Israel, not to the Body of Christ.

Some spiritual blessings that Israel possessed we now have through Christ, but not through Israel’s covenants or national promises. Those we Gentiles can’t claim.

Romans 3:2 says Israel had the advantage of receiving the oracles of God. We read them, and we learn a great deal from them, but we didn’t live that history. Israel’s national story includes miracles, prophets, angels, covenants, and divine revelation — privileges given uniquely to them.

Romans 4:13 says God promised Abraham he would be heir of the world. That promise belongs to Israel’s earthly kingdom program. We share Abraham’s faith, but not his earthly inheritance. We’re justified by faith without works — but we don’t inherit the earth. That promise was given to him and his nation.

Romans 11 teaches that Israel’s fall has brought riches to the world and riches to the Gentiles. But adds: “How much more their fullness?” Israel’s future fullness — the fruitfulness of Isaiah 14, the flourishing of Song of Solomon and the restoration of Hosea— belongs to Zion and Jerusalem, not to the Body of Christ.

The first privilege Paul lists is the adoption.

In Scripture, adoption’s not our modern legal adoption; it means becoming a full-grown son able to receive an inheritance. A child may be an heir, but can’t receive the inheritance until maturity. Adoption is the moment the father declares: “You are a son; all this is yours.”

Israel was given this adoption. They were called sons of God and promised an earthly inheritance.

Romans 8 says believers today have the Spirit of adoption, but not according to bondage, law, or covenant. We’re sons of God in Christ, not because we’re Israel, and our inheritance is heavenly, not earthly. This is why Israel was provoked: Gentiles — “pork‑eating Gentiles,” in their view — were suddenly claiming sonship and inheritance in Christ, and their envy drove them to oppose Paul.

Paul then lists the glory as one of their privileges. Israel was destined to be God’s glory on the earth when they were saved. Through Isaiah 46:13, God says:

…I will place salvation in Zion for Israel my glory.

When Israel is saved, the world will recognise the God of Israel as the true God. This isn’t happening today, far from it. The church can’t fulfil this prophecy. Even magnificent church buildings or impressive ministries can’t substitute for Israel’s promised earthly glory.

Our glory is heavenly; Israel’s glory is both earthly and future.

The next privilege Paul lists is the covenants, plural.

Ephesians 2:12 says Gentiles were once “strangers from the covenants of promise.” Every covenant in Scripture was made with Israel, not Gentiles: the Abrahamic covenant, the Mosaic covenant, the Davidic covenant, the New covenant, the Covenant of salt, and others, all Israel’s.

Covenant theology believes that God always works through covenants, including in the dispensation of grace today, but Paul says the covenants belong to Israel, not to us. This is why when we study the bible with a commitment to rightly dividing its dispensations, we can only come to the realisation that we’re not in Israel’s covenants, including the New Covenant, which runs in opposition to most of Christianity today. The mystery revealed to Paul and the dispensation of grace we live in today is completely separate from any of the covenants God made with Israel.

The next privilege Israel received was the law — not only its curses, but its blessings. All of it belonged to Israel.

Psalm 105:10–11 says God confirmed His covenant to Jacob “for a law,” promising them the land of Canaan as their inheritance.

The law is not just moral commands; it’s tied to land, nation, history, and deliverance from Egypt. Psalm 147:19–20 says,

He [God] sheweth his word unto Jacob, his statutes and his judgments unto Israel.

He hath not dealt so with any nation: and as for his judgments, they have not known them.

So this makes any other nation, Australia or America, totally unable to claim to be “God’s country.” God dealt uniquely with Israel through the law.

Another one of Israel’s privileges was the service of God, meaning the entire temple system, including the priesthood, sacrifices, holy days, the tabernacle and temple and national worship.

They were God’s ministers on earth.

Today, believers are ministers of grace, but we mustn’t steal Israel’s temple service. Their ministry was earthly; ours is spiritual.

Israel also received many promises — mercy, blessing, forgiveness, salvation and resurrection. These weren’t just covenant obligations; they were promises that God must fulfil.

Abraham believed God would resurrect Isaac because God had promised him a seed. Jeremiah 33:14 says God will perform the good thing He promised to Israel and Judah.

These promises, and many more, belong to Israel and guarantee their future restoration.

Romans 9:5 reads,

Whose [the promises] are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

In addition to the list, he adds the promises made to Israel’s fathers, promises that resulted in the Christ coming in the flesh, the Christ who would bring them into their everlasting kingdom.

Abraham, Isaac, and Jacob are Israel’s fathers, not ours. Romans 15:8 says,

Christ came as a minister of the circumcision to confirm the promises made to Israel’s fathers.

Jacob’s name was changed to Israel; Abraham and Isaac were fathers of the nation. These fathers belong to Israel’s story, not the Body of Christ.

This part of Romans 9:5: “of whom, as concerning the flesh, Christ came,” is one of the most neglected statements in Paul’s epistles. Most Christians overlook it, but Paul states plainly that Christ came to Israel, that He came in the flesh as a Jew, that He came as Israel’s Messiah, that He preached Israel’s kingdom, and He instructed His disciples in Matthew 10:5-6 and Matthew 15:24: “Go not to the Gentiles… I am sent to the lost sheep of the house of Israel.”

John 1:11 says,

He came unto His own, and His own received Him not. 

His “own” was Israel.

Christ came to Israel because prophecy required it. If He had come to the world in general, He wouldn’t have fulfilled the prophets. Paul acknowledges Christ is Israel’s.

This’s why Paul grieves — Christ came to them, fulfilled their Scriptures, and they rejected Him.

Paul notes Christ came “concerning the flesh.”

Jesus was born of a Jewish woman, an Israelite, the promised Messiah. But Paul later writes in 2 Corinthians 5:

We knew Christ after the flesh; yet now know we Him no more.

Christ after the flesh is Israel’s Messiah.  Christ beyond the flesh is: the Lord of glory, the fullness of the Godhead bodily, the Head of the Body of Christ and the Creator over all things.

In this new creature — the Body of Christ — there’s no Jew or Gentile, says Galatians 3:28, because Christ is not only Israel’s Messiah; He’s God over all.

Romans 9:5 ends with,

Who is over all, God blessed forever. Amen. 

Paul proclaims Christ’s deity and His universal lordship — a truth that bought him great persecution. To say that Jesus of Nazareth, crucified and risen, is God over all was incredibly radical in Paul’s day.

Paul’s “Amen” seals this truth: Christ is Israel’s Messiah and the Lord of all creation.

These privileges belong to Israel — not originally to us.

We receive spiritual blessings through Christ, not through Israel’s covenants. Israel’s earthly blessings remain intact for their future restoration.

In Jeremiah 33:14–16, God promises this,

Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah.

In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.

In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness.

That Branch of righteousness who executes judgment and righteousness in the land is Christ. Judah will be saved, Jerusalem will dwell safely, Israel as one nation again, being called “The LORD our righteousness.” Because that’s exactly what their position will be: saved by the Lord’s righteousness, not their own.

This is not a conditional covenant; it’s a promise made directly and unconditionally by God Himself. If it doesn’t happen, God would be a liar. Hosea 14 spoke of this future restoration, and Romans 11 will speak of it again.

Christ will be King of Israel, finally their righteous King, and He’ll be the Judge of all the earth in Jerusalem.

God repeatedly restrained judgment because of His promises.

Gentiles, however, have no promises. God didn’t make a covenant with them.  A Jew could appeal to God’s covenant; a Gentile can’t. God gave Gentiles life, but not covenant rights.

Psalm 77:8–9 asks:

Is his mercy clean gone for ever? doth his promise fail for evermore?

Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? Selah.

Selah means: stop, breathe, and take in what God just said.

Israel knew God had promised grace, even if they didn’t understand how it would come.

So when Paul preached grace to Gentiles, Israel was provoked to envy. They were given the promises, adoption, covenants, and kingdom.

Jesus told the little flock in Luke 12:32,

It is the Father’s good pleasure to give you the kingdom. 

Peter said in 2 Peter 3:13, again speaking to the “little flock”, the remnant of believing Israel,

According to His promise, we look for a new heaven and a new earth. 

Although these promises have not been fulfilled as of today, they belong to Israel.

This section between Romans 9:1-5 closes Paul’s introduction to Romans 9.

He’s shown that Israel’s promises remain intact, Israel’s fathers belong to them, Christ came to Israel according to prophecy, Christ is now over all, blessing Jew and Gentile alike and that Israel’s rejection does not nullify God’s promises.

In the next episode, Paul explains why Israel’s present condition doesn’t mean the end of  God’s faithfulness. Until then, may God bless you all with the richness of the knowledge of Him.