(Introduction: June 23,24,26,27, 2005, Bruce Reeves debated Calvinistic Baptist Gene Cook on the campus of the University of Central Arkansas in Conway, Arkansas. The first two nights Mr. Cook affirmed, “The scriptures teach that the alien sinner is forgiven of his past sins by faith only, before and without water baptism.” The last two nights Brother Reeves affirmed, “The scriptures teach that water baptism is necessary in order for the alien sinner to be forgiven of his past sins.” I moderated for Brother Reeves. Brother Reeves had wanted to discuss Romans nine in detail during the debate but failed to have the opportunity. In the last speech of the last night Mr. Cook introduced his Calvinistic explanation of Romans nine. Since Brother Reeves had no opportunity to respond, this was both unfair and a violation of the rules of honorable debate. I called a point of order and objected. Mr. Cook stated his determination to proceed, and his two moderators endorsed this. The debate was finished under protest. Many in the audience, even Baptists, were disgusted by this ploy. The following material is the first installment of the material Brother Reeves would have presented had it been possible. - Keith Sharp)

The text under consideration in this article forms the most contested territory in the debate over Calvinistic theology and its consequences concerning the character of God and man’s salvation.[1] While it is true that a comprehensive consideration of Biblical teaching reveals that the notions of Calvinism are erroneous, we make a gross mistake if we do not take the time as students of the scripture to consider the significance of this context in the presentation of the theme of the epistle to the Romans.

It is an exegetical mistake to isolate Romans 9 from the rest of the epistle. Actually, Romans 9-11 is recognized by most scholars as a single cohesive argument forming the climax of Romans 1-11. After having demonstrated that both Jew and Gentile were guilty before God (Romans 3:9, 19, 20) and were, thus, in need of grace through a submissive faith in the Lord, it was important that the chief Jewish objections to the faith of Christ be answered definitively.

In this text Paul addresses three of the most prominent Jewish objections to the gospel, which all centered on the singular truth of God’s expression of mercy to the Gentiles as well as the Jews. In doing so, Paul offers an inspired response to those who would attempt to restrict God’s mercy to physical Israel (Romans 11:32).

Brian Abasciano offers insight into the meaning of this text as it relates to the book of Romans as a whole,

On a literary level Romans 9-11 completes the exposition of the theme of the epistle (1.16-17), a summary statement of the gospel, by explaining the priority of the Jew and by defending the gospel Paul has presented at length against its most compelling objection ~ how the ... gospel can be the fulfillment of Judaism/the Old Testament and its promises to Israel when the vast majority of Jews had rejected Christ and were therefore excluded from God's salvation and promises to them (p. 31).

Paul’s Sympathy for Israel
(9:1-5)

The introductory statements of this section frame the rest of the discussion of God’s sovereignty in salvation. Paul writes, “I tell the truth in Christ, I am not lying, my conscience also bearing me witness in the Holy Spirit, that I have great sorrow and continual grief in my heart. For I could wish that I myself were accursed from Christ for my brethren, my countrymen according to the flesh” (Romans 9:1-3). Why would Paul have such sorrowful grief over Israel being lost if the doctrine of unconditional election were true? Paul’s sincere desire for the redemption of all men was in harmony with God’s love for all of mankind (Romans 10:1-3; 11:15; John 3:16; I Timothy 2:4; 2 Peter 3:9).

The apostle was saddened at the present condition of his people in light of the Lord’s divine purpose in the election of physical Israel.

Who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen (Romans 9:4-5).