Romans 9

Saturday, 24 August 2013

Therefore He has mercy on whom He wills, and whom He wills He hardens. Romans 9:18

This verse is as clear a statement as one can find concerning God’s sovereignty. However, even  in this verse debate arises as to what it exactly means. Some believe it means that God actively hardens some and actively saves others. This is known as double-predestination. In essence, God created some to be condemned and He created some to be saved. Apart from this truly unbiblical concept of double-predestination there are several other opinions about what actually occurs concerning God’s election of people. This is all discussed in detail in the analysis of 8:29.

We know from James 1:13, 14, that God is not the one who leads others into committing evil. Those verses state, “Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone. But each one is tempted when he is drawn away by his own desires and enticed.”

So how can Romans 9:18 be squared with this? The answer is that “hardens” is being tied to the preceding verse about Pharaoh. To “harden” is not the exertion of a positive influence, such as adding hardener to resin to make it a solid. Another good example would be the heart itself, but in a physical, not spiritual way. We could say God literally and actively hardened our heart, calcifying it and clogging up our arteries, or we could say that God passively hardened our hearts by allowing us to eat the wrong foods and live a lethargic and couch-potato type existence.

The second example is equivalent to what God did in the hardening of Pharaoh’s heart. God molded us as individuals, giving us predispositions to certain things as He saw fit. However, those predispositions don’t in anyway negate our responsibility as individuals. We may be predisposed to eating foods that taste good but which are not healthy. We may be predisposed to idleness because of our genetic makeup too. But ultimately, we are responsible to get up, live right, and eat a healthy diet.

Pharaoh was left to make his own decisions after he was molded and shaped into the time and the moment when the decision would be made. The choice was still His and by making his choices, his heart was hardened. We too have our hearts hardened as we reject God’s intent for us.

Life application: Are you predisposed to a certain type of sin? Maybe drunkenness, homosexuality, or some other sin? If so, God has already shown you that these types of behavior are wrong. He does not force you to do these things. Rather, they are volitional acts of the will. Just because one has a predisposition to a particular sin doesn’t mean they must act on it. However, in today’s world, we are taught that acting on our impulses is ok. It is not and we will be held accountable for our actions. In judgment, we will have no right to question the decisions God renders.

Heavenly Father, those things that I struggle with, the sins that I have a predisposition to commit, are difficult for me to face. However, I know that You provide more grace. Because this is true, I can overcome my weaknesses and live as You would expect of me. I know this is true and that You will change me as I seek after You. Thank You for this assurance. Amen.

Friday, 23 August 2013

For the Scripture says to the Pharaoh, “For this very purpose I have raised you up, that I may show My power in you, and that My name may be declared in all the earth.” Romans 9:17

Once again, Paul turns directly to the Scriptures (Exodus 9:16) to justify the statements he is making. “For” is looking back on the previous thought of God showing mercy on whom He will show mercy apart from our will or work. And so he says, “For the Scripture says to the Pharaoh…”

He goes to the exodus account, one of the most noted in Scripture, and one which shows the power of God and the selection of Israel as His people. They are called the “least of all peoples” in Deuteronomy 7:7 indicating their size and strength, and yet they were saved from the massive powerhouse of the nations, Egypt.

And so, to demonstrate His power in effecting His purposes, He selected this small group of people on whom to lavish His care and affection. By doing so He would be glorified. To show that He is able to accomplish even the unimaginable, He raised up Pharaoh to be a part of this plan. As the account says, “For this purpose I have raised you up…” The intent is, “By my sovereign choice and for my own reasons, you as a leader of this great and powerful nation were placed, established, and carried to this moment.”

The Greek word Paul uses for “raised up” is exēgeira. It is a word used only twice in the New Testament and so the context must be considered from those two passages. The second instance is in 1 Corinthians 6:14 –

“And God both raised up the Lord and will also raise us up by His power.”

In both instances, it is showing God’s active role in the direction of people. The word means to “raise out completely” and it emphasizes its end-impact on the person God raises. In other words, God has raised up Pharaoh, has sustained him throughout his life, and has directed the events of his life to mold him in the exact way so that when his moment of destiny with the approaching exodus comes, he will respond in the manner which will bring God the anticipated glory for what occurs – “that I may show My power in you, and that My name may be declared in all the earth.”

Every particular of the Pharaoh, as well as every particular of Egypt, was determined by God for the moment. The amount of soldiers, for example, was pre-ordained. A smaller force may have led him to choose a different path. Every detail was orchestrated to bring Pharaoh to make the decisions that he made. But…. he made them. God directed the events, but the choices were still made by the man. God in no way determined the evil choices Pharaoh made, but the choices came as a result of his makeup.

This is how such events work – both for “good and for evil” as was noted in the explanation of the twins, Jacob and Esau. And this is how the events work for us as well. We are a product of the things which make us the people we are, all selected by God to mold and form us. And yet, we are granted free will to choose the path we take. Just because God knows what those choices will be in no way changes the fact that we make them.

Life application: In the end, calling on Jesus is a choice of the will. When the choice is made, He seals us with the Spirit and sets us on a new and wonderful course. This course will last for eternity in His presence. Such is the grace and mercy of God.

Lord, I just love You. Amen.

Thursday, 22 August 2013

So then it is not of him who wills, nor of him who runs, but of God who shows mercy. Romans 9:16

“So then” is given as a result of what Paul has been saying about election. He cited the case of Abraham’s promise leading to Isaac, which means Ishmael wasn’t selected. Not only that, but it was announced to him that his long barren wife Sarah would have a child and that it would be a son. He then cited the account of Jacob who was selected as the son of choice over Esau prior to the birth of the twins; Esau being rejected. This occurred before they had done any good or evil.

Following this, he cited the account of Moses and quoted Exodus 33:19 to show that God’s sovereign decisions are in no way unrighteous. With these points settled, Paul now says, “So then…” Understanding these things we now know that “it is not of him who wills.” From the context we can discern that this statement is not speaking about free will. In other words, this is not a text to say that we do not choose Christ. It is a text that says that God’s election is based on His foreknowledge and His direction. That in no way negates our choice.

God chose Isaac and rejected Ishmael as the son of promise. God also chose Jacob and likewise rejected Esau. Is there anything in Scripture to indicate that either Ishmael or Esau wasn’t saved? Esau is called “a fornicator and a profane person” in Hebrews, but it is speaking of what he did at a particular time, not every choice he made. Paul speaks about himself in a similar manner in 1 Timothy 1:13 – “…although I was formerly a blasphemer, a persecutor, and an insolent man…”

“He who wills” is speaking of our state before God. We do not “will” where we will be born, when we will be born, or to what family we will be born. We also don’t decide what our genetic makeup will be, or how high will be our level of intelligence. These are sovereign choices of God, but they in no way indicate that we are not granted free will. These things, all of them decided by God, are a part of who we are and all bear on the free-will choices we make, but the choice is ours none-the-less. Did Esau not choose to sell his birthright? Did God not know that he would do so in advance? Does God’s advanced knowledge somehow change that fact that Esau made the choice?

This being stated by Paul, and now understood by us, we can proceed to the next point which is that it is also not “of him who runs.” The term he uses here is trechontos. This is a word used to describe an athlete in competitive games. When they are so engaged, they run with all of their effort and with intent of purpose. This isn’t saying that we as individuals don’t earnestly strive to be saved. People all over the world are doing so. Some strive by blowing themselves up for their salvation. Some strive by going to church and praying to Mary and saying the rosary. Some strive by joining a monastery. And so on…

Despite such effort of the will, there is no merit in it for salvation. The person who rightly pursues God and the person who wrongly pursues Him are both dependent on His mercy. However, only those who rightly pursue Him will receive it. We can “run the race” all we want, rightly or wrongly, and in the end it doesn’t change our need for what God grants. We know this is so because Paul uses the same word for “runs” twice in 1 Corinthians 9:24 –

“Do you not know that those who run in a race all run, but one receives the prize? Run in such a way that you may obtain it.”

How could he say this at all if it weren’t so?

Life application – In the end, salvation is of the Lord. The plan of salvation is His and it is up to us to accept that plan. There is nothing we can “will” to change it and there is no amount of effort we can exert that will negate our need for it. We must come to Christ in order to receive God’s mercy.

Lord, You alone decide how we can be reconciled to You. There is no intensity of our spirit which can change what You decide, and there is no amount of effort that we can put forth which can change our need for it. We can build a tower to heaven, but only You can open its door when we get there. I accept the open Door which You have offered. I accept Jesus. Amen.

Wednesday, 21 August 2013

For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” Romans 9:15

Again, Paul returns to Scripture to make his case. He asked the question, “Is there unrighteousness with God?” He then answered, “Certainly not.” To show that this is true from a scriptural standpoint, he goes to the account of Moses as he led the Israelites in the desert. In Exodus 32 came the account of the golden idol. After their great and grievous sin, Moses pled with the Lord for a blanket forgiveness of the sins of the people; it was refused –

“And the Lord said to Moses, ‘Whoever has sinned against Me, I will blot him out of My book.'” Exodus 32:33

However, Aaron sinned in regard to the calf and yet he continued on as the high priest. Although not explicitly stated, this then must be indicating that the sin was one of continued disbelief, not just the sin of the golden calf. In chapter 33, the Lord first states that because of their rebellion, His presence wouldn’t be in their midst as they made their journey to Canaan, but rather His Angel would go before them.

Moses then pled with the Lord for Him to go with them. The reason was that if He didn’t, then how could there be a distinction between them and the other people of the world? What better way could His grace be demonstrated? And so the Lord, after having so tested Moses in this way, agreed. At this point, we see the following exchange –

“And he said, ‘Please, show me Your glory.’ Then He said, ‘I will make all My goodness pass before you, and I will proclaim the name of the Lord before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion.'”

It is this statement from the Lord which Paul cites to demonstrate that there is, in fact, no unrighteousness with God. In order to understand this, both grace and mercy should be defined in a simple to understand manner –

Grace – getting what you don’t deserve
Mercy – not getting what you do deserve

Whether “grace” or “mercy” is being described, the same concept applies. God demonstrated mercy where it wasn’t due and he bestowed grace where it wasn’t due as well. Not destroying the Israelites for their unfaithfulness was a demonstration of His mercy. And the bestowing of His goodness continuing to go with them was a demonstration of His grace. Neither of these could be claimed, only accepted.

Likewise, the gift of His goodness passing before Moses was separate from any merit on Moses’ part. Moses asked for something he didn’t deserve and it was granted. Further, when he asked to see His glory, the response was that the Lord would “make all My goodness pass before you.”

The “glory” requested is in fact pure goodness. This perfect goodness wasn’t seen to Moses before this; it had been withheld. If this is so, and the display was unique to Moses, then how could someone else claim they deserved it? If they couldn’t do this, then how could they claim that God is unrighteous? If He has unbounded goodness which is unseen to human eyes and which is undeserved to those eyes, then any display of His mercy and grace which would reveal a portion of that goodness is also unmerited.

We stand on planet earth and have been given life. No guarantee was given when we were born and whatever our lot is came about apart from our will. We don’t deserve more, but because of the conduct of our lives, we certainly deserve less – either a withholding of His grace or a withholding of His mercy. All of this is seen in this one verse.

God is sovereign and whatever goodness He bestows upon us is completely unmerited. We have no right to make a claim on anything beyond what we have, whatever it is that we have. Try going outside and yelling at the sky, “I demand to be rich.” What do you think the result will be? Now apply this to our salvation as humans. Who are we to demand heaven? Who are we to “earn” heaven? And who are we to “claim” heaven based on our human lineage?

If we can’t make a claim against God based on any of these things, then how can we find unrighteousness in God? Jew or Gentile, we are actually all in the same boat.

Life application: Moses asked to see the glory of the Lord. The Lord responded that He would cause all of His goodness to pass before Him. Moses’ eyes beheld the Lord’s glory by beholding His goodness. Now, on this side of the cross, we have that same honor. John 1:14 says, ” And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” The glory of the Lord is revealed in the person of Jesus. All of the goodness of God, His grace and truth, is seen in Jesus. How can we escape if we neglect so great a salvation? And how can we make a claim against God when He has so revealed Himself to us?

How could I, a human being, claim that You are unfair? Do I exercise authority over You who created me? O God, forgive me when I question those things which have come about by Your will. Though I struggle with the trials, losses, and woes of this life, I know that I have no right to hold my fist up in defiance of what You have ordained. I am man, You are God. Your will be done. Amen.

Tuesday, 20 August 2013

What shall we say then? Is there unrighteousness with God? Certainly not! Romans 9:14

To understand why Paul asks this, we simply need to go back to the previous verses concerning election. God chose Isaac and not Ishmael. God chose Jacob and not Esau. God said he loved Jacob but hated Esau. Is this somehow a demonstration of God being unrighteous? Paul’s answer is an emphatic “Certainly not!” He uses the widely translated term mē genoito. The concept is unthinkable.

Remember the analogy that Paul has been making. He is saying that not all of those who are physically descended from Israel are actually of Israel. Those Jews who reject the idea of Jesus as the Messiah still hold fast to their Jewish identity, trusting that this brings about salvation. He has now shown that this is a false premise and that apart from the Messiah their heritage has no bearing on their status before God.

He has erected a box around them and shown them, from the very Scriptures which establish them as a people, that they are excluded from the promise if they reject their Messiah. And now he will show that they cannot claim that this demonstrates unrighteousness with God. In fact, it would be unthinkable even without his coming reasons. The very notion that the God of Abraham could be unrighteous is contrary to everything their Scriptures reveal.

His argument for the righteousness of God will be found in those Scriptures. He, taking their truthfulness as an axiom, will use them to make his case. However, from a scientific and philosophic standpoint, we can deduce that God cannot be unrighteous.

Science has demonstrated that time, space, and matter all occurred simultaneously; they had a beginning. They could not create themselves or they would have existed prior to their existence; a logical contradiction. Therefore, if they had a beginning, there was a Beginner – God.

This God is outside of time, space, and matter (before, beyond, after… outside) because He caused them to be; He created them. There is no material aspect to Him; He is perfectly simple and without parts. This must be so because if God had parts, there would be time associated with those parts. Therefore, God must be perfectly simple in this respect. There is also no possibility for change in God; He is pure actuality (He has no “potentiality” or “potential to become/change”). If God could “become” then He would be lacking attributes associated with the very concept of “God.” He is. Further, any change would imply movement of time, but He created time and therefore He has no potential to change.

And this is just how the Bible describes Him:

Parts – No one has seen God at any time. The only begotten Son who is in the bosom of the Father, He has declared Him. John 1:18

Eternal – …He who is the blessed and only Potentate, the King of kings and Lord of lords, who alone has immortality, dwelling in unapproachable light, whom no man has seen or can see, to whom be honor and everlasting power. Amen. 1 Timothy 6:15, 16

Pure actuality; no potential for change – I the LORD do not change. Malachi 3:6

Through this simple line of reasoning, we can determine that God, in fact, cannot be unrighteous. If He is righteous, then His righteousness is. It cannot increase or decrease. The same is true with His truthfulness, love, grace, mercy, holiness, and justice. These attributes are perfectly represented in Him, without change. They define His character.

Understanding this, we can determine that no text which claims to be from God which shows otherwise can be from God. The Koran, for example, shows God is vindictive and changing; it cannot be true. Searching the world’s collection of religious texts reveals only one document which correctly portrays God as He is, the Holy Bible. Paul will return to this source, which proclaims Jesus as the Messiah, to show that there is no unrighteousness with God in His selection of some and rejection of others.

Life application: God is logical, orderly, and without contradiction or change. He is transcendent above from His creation, but He works within it and directs it, somewhat like a painter and his painting. If we can grasp His nature, then we can see more clearly where we err in our theology and we can correct it to align with His intent and His will for us as is revealed in the Bible. Never stop contemplating the nature of God as is revealed to us in His creation and in His word.

God, if the power to level a city is found in a handful of uranium, then how powerful You must be. There is a world around me which is miniscule in comparison to the sun. And the sun is but a dot in comparison to many other stars. And there are billions of stars which fill billions of galaxies. Oh God, if there is that much power in what You have created, then I can be confident that You have the power to take care of me. You are great, O God. Amen.