Castlebar Christian Fellowship

Reading: Romans 9:14-24
What shall we say then?(A) Is there injustice on God’s part? By no means! 15For he says to Moses,(B) "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion." 16So then it depends not on human will or exertion,[a] but on God, who has mercy. 17For the Scripture says to Pharaoh,(C) "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth." 18So then he has mercy on whomever he wills, and he hardens whomever he wills.
19You will say to me then, "Why does he still find fault? For(D) who can resist his will?" 20But who are you, O man,(E) to answer back to God?(F) Will what is moulded say to its moulder, "Why have you made me like this?" 21(G) Has the potter no right over the clay, to make out of the same lump(H) one vessel for honourable use and another for dishonourable use? 22What if God, desiring to
show his wrath and to make known his power, has endured with much patience(I) vessels of wrath(J) prepared for destruction, 23in order to make known(K) the riches of his glory for vessels of mercy, which he(L) has prepared beforehand for glory— 24even us whom he(M) has called,(N) not from the Jews only but also from the Gentiles?
Introduction:
Last time around in looking at vv14-18 we looked at some of the issues surrounding God freely electing (or choosing) his people without any preconditions found in them. We also thought about what these verses tell us regarding what God is like, i.e. that mercy is essential to his very nature and we also thought about some of the liberating effects of the ‘good news’. (I.e. There are no hopeless cases; that it’s not about me! And because of this good news we have true and solid foundations in our life!)
This morning I’m obliged by these verses to consider (amongst other things) the question: If God elects (or chooses) some for salvation does he choose others for damnation?
Before we get into that knotty issue lets look at some of the principles and illustrations Paul is using in these verses.
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One of the key words here and in all of chapters 9-11 is Mercy. (See Romans 11:30-32.etc)
God is merciful and he freely chooses to whom he will display His mercy to. V18 So then he has mercy on whomever he wills.
God is in charge of mercy and lets be thankful that he is. We mustn’t in our thinking narrow the scope of that mercy through any limiting assumptions of our own. I can’t help but be reminded of the words of the prophet
Gad to David after another major mess up that David was responsible for. 1 Chronicles 21:9-13.
The LORD said to Gad, David's seer, 10 "Go and tell David, 'This is what the LORD says: I am giving you three options. Choose one of them for me to carry out against you.' "
11 So Gad went to David and said to him, "This is what the LORD says: 'Take your choice: 12 three years of famine, three months of being swept away [a] before your enemies, with their swords overtaking you, or three days of the sword of the LORD -days of plague in the land, with the angel of the LORD ravaging every part of Israel.' Now then, decide how I should answer the one who sent me."
13 David said to Gad, "I am in deep distress. Let me fall into the hands of the LORD, for his mercy is very great; but do not let me fall into the hands of men."
It’s a good job we are at God’s mercy rather than mans.
In v14 (of Romans 9) Paul portrays an imaginary questioner who asks the question and gets an emphatic answer NO from Paul.
What shall we say then? Is there injustice on God’s part? By no means!
The questioner asks Is there injustice on God’s part?
The bible portrays God as the God of Justice. He is the ultimate standard and reference point as to what justice means. For Paul this is not an issue of justice but of mercy. It we got what we justly deserved there’d be no such thing as good news.
Mercy is not a right. We all deserve judgment and many of us have received mercy! Mercy is offered to mankind in the gospel.
“If you could claim mercy as a right, it would cease to be mercy. On the other hand no one is wronged if mercy is withheld.” Stuart Olyott.
V16 So then it depends not on human will or exertion, but on God, who has mercy.
Titus 3:5a. He saved us, not because of righteous things we had done, but because of his mercy.
In these opening verses there’s a contrast between Moses and Pharaoh. Paul tells us that God is addressing both. V15 he [God] says to Moses. V17 the Scripture [records what God] says to Pharaoh. We see in these verses that God treats them both differently. One received mercy and the other was hardened.
In V18 we get a staggering summary statement that broadens out the application on a larger scale. So then he has mercy on whomever he wills, and he hardens whomever he wills.
Of course this leads to other questions. How did Pharaoh get so hardhearted in his resistance against God? This is referred to twenty times from Exodus 4-14. If you review the references to this story in the Book of Exodus you come up with three different ways of saying it! Primarily we see this reference to hardening when we’re told that
God spoke to Moses regarding the mission he had given him. In Exodus 4:21 And the LORD said to Moses, "When you go back to Egypt, see that you do before Pharaoh all the(A) miracles that I have put in your power. But(B) I will harden his heart, so that he will not let the people go.
(also 7:3) we read,
So then after that there are frequent references to God hardening the heart of Pharaoh and his officials. Exodus 9:12. 10:1, 20,27, 11:10, 14:4,8,17)
We also see references to Pharaoh hardening his own heart. Exodus 8:15, But when Pharaoh saw that there was a(A) respite, he(B) hardened his heart and would not listen to them, as the LORD had said.
(V32), 9:34, 13:15. (See ESV)
We’re also told that the word hardening is put in the passive, leaving it open to who the initiator of the action might be (even though some feel as a result of exegetical study, this is most likely a reference to God), e.g.
7:13.(NIV) Yet Pharaoh's heart became hard and he would not listen to them, just as the LORD had said.
7:22, 8:19, 9:7, 35.
As a result of these different emphases a debate has ensued as to which came first, Pharaoh hardening his own heart or God hardening it.
When we come to Romans 9:18 we cannot assume which came first. From what I can see from this text and I think we have to let it speak for itself, Paul seems to emphasise God’s action in all of this, i.e. God has mercy on whomever he wills, and he hardens whomever he wills.
Of course this raises questions for us as it did for the first recipients of this message. It’s interesting how people ask the very same questions today as they did two thousand years ago. V14 “Isn’t it unfair for God to act this way?” and here in V19 “How can God hold us responsible if he is the one who determines what happens?”
The answer Paul gives doesn’t seem to be an answer at all to some and if it is an answer they don’t see it as an acceptable one! Actually he answers by firing back a few more questions. We’d probably be tempted to answer the question by talking about the free-will of man and the consequences of the choices we make.
V20-21 But who are you, O man, to answer back to God? Will what is moulded say to its moulder, "Why have you made me like this?" 21 Has the potter no right over the clay, to make out of the same lump one vessel for honourable use and another for dishonourable use?
V20 Basically he’s saying who are you to give backchat to God. There is of course a place in scripture for genuine searching for answers from God as in the story of Job and Jeremiah. They ask some very heavy and awkward questions! The idea however in this question here is more like cheeky insolence.
We see a major contrast in this verse between finite man and infinite God. But who are you, O man John Wesley comments, “Little, impotent, ignorant man”
The sinner is out of his league when he takes on God. (L. Morris)
Paul talks about a potter and clay. This type of illustration is found frequently in the Old Testament and other ancient Jewish writings. Like every illustration there are weaknesses in it. We are not lifeless clay. We do talk back and we do mutter. We may be potty at times or a bit cracked but we are not pots.
The emphasis in Paul’s illustration seems to be: God like the potter is alone responsible for what he makes and the purpose for which it is produced. God is completely free and sovereign in his decisions. As somebody reminds us, “The Maker has an indisputable right to do as he pleases with what he makes.” Lion Handbook to the Bible.
Were told that “The forming (or moulding) of v20 is the shaping, not the creation, of the vessel.” (Peake’s Commentary adapted.).
Leon Morris reminds us, “We may agree that it would not be right for God to create sinners simply in order to punish them. But that is not what Paul is saying. He is saying that God created people, that people became sinners, and that God then dealt with them as sinners.”
Things seem to come into more focus in vv 22-24, though not at first sight.
They are described as “An unfinished sentence”! (John Murray.) In various English translations you usually see a dash supplied at some point. There’s some sort of break in sense, something left incomplete or unresolved.
VV22-24.
What if God, desiring (choosing) to show his wrath and to make known his power, has endured with much patience(I) vessels of wrath(J) prepared for destruction, 23in order to make known(K) the riches of his glory for vessels of mercy, which he(L) has prepared beforehand for glory— 24even us whom he(M) has called,(N) not from the Jews only but also from the Gentiles?
So far in Romans 9 there’s a series of contrasts, moving from something implicit to something explicit.
We read of, Isaac and Ishmael, Jacob and Esau, Moses and Pharaoh, Vessels of wrath and dishonour for destruction and Vessels of mercy and honour for glory.
By verse 24 we can see that that he is clearly talking about God’s dealings with individuals, even us whom he has called, not from the Jews only but also from the Gentiles?
How are we to understand these verses?
The Dark Side:
Maybe you’ve picked up on some difficult words in this section. (And I don’t mean hard to spell or understand.)
Now wouldn’t the bible seem a lot safer if we didn’t have such references in it as ‘the wrath of God’ and ‘vessels of wrath prepared for destruction’?
Sometimes it seems we want a Christianity that is rid of all the awkward bits, the hard sayings of Jesus and the difficult teachings of Paul.
I’m reminded of the words of C. S. Lewis, when he refers (and I quote) to “the feebleness of all those watered versions of Christianity which leave out all the darker elements and try to establish a religion of pure consolation. No real belief in the watered versions can last. Bemused and besotted as we are, we still dimly know at heart that nothing which is at all times and in every way agreeable to us can have objective reality. It is of the very nature of the real that it should have sharp corners and rough edges” (Prayer: Letters to Malcolm.)
In this passage Paul has already brought to our attention that God chooses certain people and not others, that he has mercy on whom he chooses to have mercy, that he hated Esau and he hardened Pharaoh. In V22 we’re told about wrath and vessels of wrath(J) prepared for destruction,
For Paul ‘the wrath of God’ was real. It was not a clinical and abstract concept that worked like some impersonal
law of nature. Nor was it like the bad tempered changeable moods of the pagan gods. We’re reminded the wrath of God, “ signifies God’s settled opposition to all that is evil, and not some irrational passion.” (William Morris)
When Paul talks about destruction, I believe he is talking about hell and not annihilation.
Again I found this C. S. Lewis quotation helpful.
I quote- “The demand that God should forgive such a [sinful] man while he remains what he is, is based on a confusion between condoning and forgiving. To condone an evil is simply to ignore it, to treat it as if it were good. But forgiveness needs to be accepted as well as offered if it is to be complete: and a man who admits no guilt can accept no forgiveness.
In the long run the answer to all those who object to the doctrine of hell, is itself a question: ‘What are you asking God to do?’ To wipe out their past sins and, at all costs to give them a fresh start, smoothing every difficulty and offering every miraculous help?
But he has done so, on Calvary.
To forgive them? They will not be forgiven. To leave them alone? Alas, I am afraid that is what he does.” C.S. Lewis.
(See Romans 1:24,26,28.)
But not only does Paul treat these things as real he also talks about the patience of God as real.
The glory side.
God’s Patience
Romans 2:4-5.
Or do you show contempt for the riches of his kindness, tolerance and patience, not realising that God's kindness leads you towards repentance?
5 But because of your stubbornness and your unrepentant heart, you are storing up wrath against yourself for the day of God's wrath, when his righteous judgment will be revealed.
patience.
makrothumia
mak-roth-oo-mee'-ah
longsuffering, forbearance or fortitude.
It literally means something like “long-tempered” (as opposed to short-tempered.) “It means patience with people, the ability to bear long in the face of disappointment and opposition.” God puts up with a lot! He has done so for a long time. Peter reminded his listeners that they were not to misinterpret God’s slowness regarding the promise of the second coming of Jesus.
The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.
Bear in mind that our Lord's patience means salvation, just as our dear brother Paul also wrote to you with the wisdom that God gave him.
2 Peter 3:9, 15.
You might have also noticed in the various contrasts in these verses between vessels of wrath and vessels of glory they each include references to preparing. VV22-23.
What if God, desiring (choosing) to show his wrath and to make known his power, has endured with much patience(I) (I) vessels of wrath(J) prepared for destruction, 23in order to make known(K) the riches of his glory for vessels of mercy, which he(L) has prepared beforehand for glory—
vessels of wrath(J) prepared for destruction, vessels of mercy, which he(L) has prepared beforehand for glory—
In the text regarding vessels of mercy it’s clear that he (God) has prepared beforehand for glory— God
prepared in advance those people who receive his mercy and attain glory.
Commentators agree that there is a different emphasis in the reference to vessels of wrath(J We’re simply told, vessels of wrath(J) prepared for destruction,
One commentator put it like this.
“Paul’s description of the ‘objects of wrath’ is significantly different: He uses a participle that is middle or passive in form (katertismena). If middle, it could mean that these people ‘prepared themselves’ for destruction; if passive, that they were ‘prepared’ by their own sins or by God.”
He goes on to say that “Paul never uses the words ‘call’ or ‘election’ to refer to God’s decision to leave people in their sins and the wrath they deserve.” Douglas J. Moo.
Just to get back to some broad principles again before I conclude.
In the bible we find two things that seem to be contradictory and yet to be faithful to scripture we have got to hold to the both of them and the tension between them. On the one hand we see the teaching that tells us God is sovereign. He elects (or chooses) whom he wills; [God is totally free in the choices he makes], and on the other hand we see the teaching that tells us that human beings have responsibility. The gospel presents people with choices that they must make; e.g. it tells them to repent and believe!
One writer puts it like this, “It may be beyond our understanding how both can operate simultaneously (just as it is hard to understand how scientists can describe light in terms of both waves and particles – two ideas which seem mutually contradictory). God is outside time: we cannot imagine anything beyond our limited range of understanding. So we can only take God’s word for it, and hold on to both.” (The Lion Handbook to the Bible) end quote.
Don’t forget Romans 10. Sometimes it’s just good to read ahead and see some of the other things Paul is saying so that we can get a more rounded picture, even if more questions are raised in the process. In Romans 10 we see that somehow there is ‘human responsibility’ regarding acceptance or rejection of the gospel. A message is proclaimed and it’s vital how people respond to it! “Whoever calls on the name of the Lord shall be saved.”
You’re a Christian today – if you confess with your lips that Jesus is Lord and believe in your heart that God raised him from the dead.
You are a ‘vessel of mercy’ to whom God has and will make known the riches of glory.
Conclusion:
In conclusion John Piper reminds us of a very important truth,
Listen carefully to these words,
“We are vessels of mercy. Which means that in all our thinking about election, and why we are saved and
another not, we must continually focus on this: We do not deserve to be Christians. We do not deserve to be chosen or called or saved or transformed or heaven-bound. It is all mercy. Undeserved. Oh, may believers hear this as humbling, and unbelievers hear it as hopeful! Nothing in us was the decisive influence on God to make it happen. That we have received anything good – any forgiveness, any acceptance with God, any glimpse of his glory, any hope of everlasting joy – this is all mercy.” End quote.
I can’t help thinking of Charles Wesley’s words “Tis mercy all, immense and free, For, O my God, it found out me!”
“May believers hear this as humbling, and unbelievers hear it as hopeful!”
Prayer: Lord may we be humbled by your great mercy your patience, your love, your grace, that we should be called to know the riches of glory, we who were by nature children of wrath.
Help us to live as thankful people. People who are good news and share good news of hope to a desperate world. People that live for your honour and praise.
Notes:
Who’s preparing who for what?