After the crescendo of faith and victory in Christ at the end of chapter eight, Paul’s abrupt admission at the beginning of chapter nine is disconcerting.  I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – I have great sorrow and unceasing anguish in my heart.¹
But the sense of his great sorrow and unceasing anguish comes with its cause.  For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen [Table], who are Israelites.²
This has become more personal to me as I reflect on the fundamentalist Christians who are my people by birth.

To them, Paul continued writing about the descendants of Israel, belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises.  To them belong the patriarchs, and from them, by human descent, came the Christ, who is God over all, blessed forever!  Amen.³  While this is objectively true of Israel I grew up feeling it subjectively, that fundamentalist Christians were the true heirs of it all.  It is not as though the word of God had failed,⁴ Paul continued.  What does it mean for the righteousness of God through the faithfulness of Jesus Christ for all who believe⁵ when the people for whom it was prepared rejected the Gospel of Christ?

This sounds, even to my ear, like a harsh judgment of the fundamentalist Christians I call my people.  But I am taking the absence of internet chatter regarding the movie “Courageous” as anecdotal evidence.  I only found one comment from a Lutheran theologian criticizing “Courageous” for being too synergistic (not monergistic enough).  I had to look it up, too, so I won’t choose up sides and argue theological jargon.  It makes me feel a little too much like a Gentile living in the futility of [my] thinking.⁶

I will simply say that the character Adam in the movie sought to have his own righteousness derived from his own reading of the Bible as a list of rules he resolved (or, swore an oath) to keep.  Then he became a stumblingblock to others as they followed him in his defection from Christ’s righteousness.  This is clearly part of the dung⁷ Paul had rejected of his past life as a Pharisee.  And the silence on the internet is deafening when compared to the outrage over the movie “End of the Spear,” when a gay Christian was hired to portray a missionary and his son.

As I have written before I didn’t see this either as I watched the movie.  We fundamentalist Christians are so accustomed to being tossed back and forth by waves of the latest spiritual fad, and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes,⁸ and so dissatisfied with the lives we lead by faith alone⁹ that Adam’s neo-Phariseeism seems completely right and natural to us.  We are they who maintain the outward appearance of religion but…have repudiated its power,¹⁰ the power he exercised in Christ when he raised him from the¹¹ dead,¹² the righteousness that comes from his Spirit, his love, his joy, his peace, his patience, his kindness, his goodness, his faithfulness, his gentleness, and his self-control [Table].¹³

For not all those who are descended from Israel are truly Israel,¹⁴ Paul began to explain how the word of God had not failed, nor are all the children Abraham’s true descendants; rather “through Isaac will your descendants be counted.”¹⁵  This seemed like an ad hoc argument to me, since all the descendants of Israel (Jacob) were also descendents of Isaac his father.  But then Paul reiterated the point he had made over and over in Romans, This means it is not the children of the flesh (σαρκὸς, a form of σάρξ) who are the children of God; rather, the children of promise (ἐπαγγελίας, a form of ἐπαγγελία) are counted (λογίζεται, a form of λογίζομαι) as descendants.¹⁶  This is the same distinction Paul made between those born only of the flesh and those born of the flesh and of the Spirit,¹⁷ and those who live according to the flesh and those who live according the Spirit.¹⁸

And look, I am sending you what my Father promised¹⁹ (ἐπαγγελίαν, another form of ἐπαγγελία), the resurrected Jesus told the children of promise (all descended from Israel) just before He was taken up into heaven.²⁰  While [Jesus] was with them, Luke reiterated in Acts, he declared, “Do not leave Jerusalem, but wait there for what my Father promised (ἐπαγγελίαν, another form of ἐπαγγελία), which you heard about from me.  For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.”²¹  This Jesus God raised up, and we are all witnesses of it, Peter declared in his first sermon on Pentecost.  So then, exalted to the right hand of God, and having received the promise (ἐπαγγελίαν, another form of ἐπαγγελία) of the Holy Spirit from the Father, he has poured out what you both see and hear [Table].²²

For this is what the promise (ἐπαγγελίας, a form of ἐπαγγελία) declared: Paul continued.  “About a year from now I will return and Sarah will have a son.”²³  Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” [see Table for comparison] just as it is written: “Jacob I loved, but Esau I hated.”²⁴  This kind of talk rubs those born only of the flesh of Adam, those who are content with their own works, the wrong way.  Paul knew that.

What shall we say then? Paul continued.  Is there injustice with God?²⁵  In other words, by what right did God distinguish between Esau and Jacob before they were born or had done anything good or bad?  Too often, I have missed the point here, rationalizing that God knew what Esau and Jacob would do before they were born.  But Paul said, Absolutely not!  For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” [see Table for comparison].²⁶  Even as He gave Moses the law that defined sin, God reserved for Himself the right to have mercy and compassion on any He chose to have mercy and compassion.  So then, Paul concluded, it does not depend on human desire or exertion, but on God who shows mercy.²⁷

For the scripture says to Pharaoh: Paul continued to make his point doubly strong and doubly clear by declaring its inverse.  “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth” [see Table for comparison].  So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden.²⁸  Again, such talk infuriates one depending on his own works for glory, honor and salvation.  You will say to me then, “Why does he still find fault?  For who has ever resisted his will?”²⁹  But Paul didn’t back down (Romans 9:20-29 NET).

But who indeed are you – a mere human being – to talk back to God?  Does what is molded say to the molder, “Why have you made me like this?” [see Table for comparison] Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use?  But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?  And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles?  As he also says in Hosea: “I will call those who were not my people, ‘My people,’ and I will call her who was unloved, ‘My beloved.’” [see Table for comparison]  “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God’” [see Table for comparison].  And Isaiah cries out on behalf of Israel, “Though the number of the children of Israel are as the sand of the sea, only the remnant³⁰ will be saved, for the Lord will execute his sentence on the earth completely and quickly”³¹  Just as Isaiah predicted, “If the Lord of armies had not left us descendants, we would have become like Sodom, and we would have resembled Gomorrah.”

Now if one reads the passage above, and suspects that he or she has been hardened by God into an object of wrath, and begins to fear rather than to mock, take heart.  You have begun to hear the word of the Lord.  He is calling you.  And the righteous prayer that justifies is near you, on your lips.  God, be merciful (ἱλάσθητι, a passive imperative form of ἱλάσκομαι) to me, sinner that I am!³²

Addendum: February 11, 2025
A table comparing some English translations of Isaiah 1:9 in the Masoretic text and Septuagint follows:

In the Tanakh and KJV כִּמְעָ֑ט (mᵊʿaṭ) was translated very small, while it was translated quickly in the NET and soon in a more recently translated version of the Tanakh. There is no Greek counterpart in the Septuagint. The word שָׂרִ֖יד (śārîḏ) was translated a…remnant in the Tanakh and KJV (a remnant in the Tanakh on chabad.org), and a few survivors in the NET. It was translated σπέρμα in the Septuagint: offspring (NETS), a seed (English Elpenor).

Considering the previous verse one might naturally assume that the destruction of Sodom and Gomorrah was in view.

The following verse, however, lends credence to the idea that the Lord had the manner of life of the people of Sodom and Gomorrah, rather than their death, in view.

According to a note (54) in the NET, Paul quoted from Isaiah 1:9 in Romans 9:29. A table comparing the Greek of that quotation with that of the Septuagint follows.

So, Paul and the Septuagint represent two witnesses that compel one to consider σπέρμα as the more original reading. Did the rabbis who translated the Septuagint understand שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) as σπέρμα? Or, did the Masoretes remove an ambiguous form of זֶרַע (zeraʿ) and replace it with שָׂרִ֖יד (śārîḏ) and כִּמְעָ֑ט (mᵊʿaṭ) to fix a single interpretation, to eliminate the possibility that a seed (זֶרַע), who is Christ, was also in view?

Tables comparing Isaiah 1:9; 1:8 and 1:10 in the Tanakh, KJV and NET, and tables comparing the Greek of Isaiah 1:9; 1:8 and 1:10 in the Septuagint (BLB and Elpenor), and tables comparing Ephesians 1:20 and Romans 9:27, 28 in the KJV and NET follow.