Rom 9:1-5 | TNotes | STEP | Summary for Rom 9:1-11:32: 9:1–11:36 In this section, Paul takes up the problem raised by the unbelief of so many Jews. If God had promised salvation to Israel yet so few Jews were being saved, how could Jesus truly be the fulfillment of God’s plan (9:1-5 )? In his response to this objection, Paul cites the Old Testament as evidence that God had always intended to save only a remnant of Israel (9:6-29 ), and he faults the Jews for refusing to embrace Christ (9:30–10:21 ). Paul then shows that God has not discarded Israel from his plan of salvation. Many Jews have already believed in Christ (11:1-10 ), and many more will believe in the future (11:12-26 ).

Summary for Rom 9:1-11:32: 9:1–11:36 ^a In this section, Paul takes up the problem raised by the unbelief of so many Jews. If God had promised salvation to Israel yet so few Jews were being saved, how could Jesus truly be the fulfillment of God’s plan (9:1-5 ^b)? In his response to this objection, Paul cites the Old Testament as evidence that God had always intended to save only a remnant of Israel (9:6-29 ^c), and he faults the Jews for refusing to embrace Christ (9:30–10:21 ^d). Paul then shows that God has not discarded Israel from his plan of salvation. Many Jews have already believed in Christ (11:1-10 ^e), and many more will believe in the future (11:12-26 ^f).
Summary for Rom 9:2-3: 9:2-3 ^g Paul does not explicitly say why he has such bitter sorrow for his Jewish brothers and sisters. Yet his willingness to become cursed on their behalf if that would save them makes clear that the failure of most Jews to respond to Jesus and be saved stimulated his agony (see also 10:1 ^h).
9:3 ⁱ I would be willing to be forever cursed (Greek anathema): Anathema is used in the Greek Old Testament to translate a Hebrew expression that means “set apart for God,” which usually has the negative sense of something destined to be destroyed as an offering to God (see Lev 27:28-29 ^j; Josh 6:17-18 ^k; 7:1 ^l, 11-13 ^m; 22:20 ⁿ; 1 Sam 15:3 ^o; 1 Chr 2:7 ^p). Paul knows that he cannot, in fact, be cut off from Christ. Paul is echoing the offer of Moses, who pled with God to kill him but to spare the people (Exod 32:30-32 ^q).
9:4 ^r Up to this point in Romans, Paul has called the Jewish people Jews. His shift to people of Israel, here and throughout most of chs 9–11 ^s, is significant. Jew connotes national identity, but Israel emphasizes the covenant relationship of the people with God.

• chosen to be God’s adopted children: The Old Testament called Israel God’s son or child to emphasize that God had selected Israel to be his own people (e.g., Exod 4:22 ^t; Jer 3:19 ^u; 31:9 ^v; Hos 11:1 ^w). Israel’s adopted status meant that they received God’s blessing and promises, not that they were necessarily saved.

• covenants: The Old Testament includes several covenants between God and the people of Israel: one with Abraham (Gen 17 ^x), one with the nation through Moses at Mount Sinai (Exod 19–24 ^y), and one with David (2 Sam 7:8-16 ^z; 23:5 ^aa).
9:5 ^ab Christ came from the people of Israel, and God first made his promises of salvation to them.