The Implications of Romans 9

Contrary to many Dispensational and Arminian viewpoints, Romans 9-11 is not parenthetical to Paul argument in this Letter to the Romans.  Paul has been arguing justification by faith in Jesus Christ.  If we are saved by the promise of free and gracious justification, it is a logical consideration: what of the Jews?  The Jewish believers in Rome needed to understand where their confidence would lie. 

The implications of this study of Romans 9 is profoundly opposed to the majority of evangelical media, books, prophecy conferences and congregations.  My experience is that an avoidance of this chapter and a faulty interpretation of this passage has led to faulty views of predestination, the promises of God to Israel, and Palestinian land claims.  Current views of election vigorously fight to keep man in control of his or her destiny.  Although there is truth to the moral responsibility of men and women; and although it is true that God at no times violates a person's will, rendering him or her a robot; it is profoundly true that the primary basis of every person's redemption in Christ is the sovereign electing mercies of God.  Election in itself saves no one; but no one will be saved apart from merciful and effectual choice of God. 

“What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy.” (Romans 9:14–16, ESV)

A second implication to a proper understanding of Romans 9 has to do with the promises of God to Israel.  The eternal promises given to Israel can only be claimed by those who are the elect within the ethnic nation.  “This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.” (Romans 9:8, ESV).

"Even though many Jews have failed to believe, God’s promise to them has not failed, for there was never a promise that every Jewish person would be saved. It was never the case that all the physical children of Abraham were truly part of the people of God, for Gen. 21:12 teaches that the line of promise is traced through Isaac, not Ishmael."^[1]

So when we read passages like Isaiah 43. “But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by name, you are mine.” (Isaiah 43:1, ESV).  The only interpretation of promises like this (and there are myriads of them) is to apply this to believing, faithful Israel, i.e., the true Israel of God.

The third implications flows from the second.  John Piper states it well: "The promises made to Abraham, including the promise of the Land, will be inherited as an everlasting gift only by true, spiritual Israel, not disobedient, unbelieving Israel . . . Being born Jewish does not make one an heir of the promise—neither the promise of the Land nor any other promise."[2]

This is not a new revelation.  The prophets, according to Romans 9, saw clearly that not all Israel would be saved.  Only those faithful to their God can claim the promises of God. ". . . Only a remnant of them will be saved."^[3]

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^[1] Crossway Bibles. (2008). The ESV Study Bible (p. 2173). Wheaton, IL: Crossway Bibles.

[2] http://www.desiringgod.org/messages/israel-palestine-and-the-middle-east

^[3] The Holy Bible: English Standard Version. (2001). (Ro 9:27). Wheaton: Standard Bible Society.

Israel or Individual? Romans 9.

I have learned that every Christian believes in election.  Moving from that point the unity fractures.  It has been the common understanding among Calvinistic/Reformed Christians to root their understanding of election in Romans 9 (the chapter I have just expounded upon).  That Calvinistic (so-called) understanding is stated this way:

"Unconditional Election is the doctrine which states that God chose those whom he was pleased to bring to a knowledge of himself, not based upon any merit shown by the object of his grace and not based upon his looking forward to discover who would "accept" the offer of the gospel. God has elected, based solely upon the counsel of his own will, some for glory and others for damnation (Romans 9:15,21). He has done this act before the foundations of the world (Ephesians 1:4-8)."[1]

You will notice that the opening sentence of the above definition is supported by Romans 9:15,21.  Dissenters will deny this approach and cry, "Foul!"  They will argue that Romans 9 is clearly about God's choice of Israel as a nation and the resultant disposition of that.  They will argue that to suggest any type of individual/personal election from this chapter is eisegesis at best, and probably heresy.

For a scholarly academic treatment of this subject I refer you to Dr. Thomas Schreiner's work in the Journal of the Evangelical Theological Society.  C. Michael Patton also has an excellent argument, posted online. For a shorter treatment, keep reading.  Here are 5 reasons that I believe I can root unconditional election of individuals with supporting texts in Romans 9.

#1. Romans 1-8, the all-important context.  As you read Romans 8:28 would it ever cross your mind to think that Paul is addressing the nation of Israel?  No, of course not.  The immediate context to Romans 9 is about individual salvation. Paul has just said, “No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” (Romans 8:37–39, ESV).

If the salvation of individuals is secured by the promises of God and chapter 9 reports that God has rejected, in most part, the nation of Israel – what are we to make of that?   So the national discussion is simply a response to the affirmations about individual security. The question on the table of both individual or corporate issues is the trueness of God.

#2. When Paul discusses the national situation of Israel he immediately invokes illustrations from individuals within Abraham's family. He points out the election of Jacob over Esau (Rom. 9:10-13) etc.  The implication is national, but the example is individual.  In fact all of Paul's examples are individuals.

#3. Rom. 9:24 speaks about God calling the elect “out of” the Jews and the Gentiles.  This would be a meaningless addition to the argument if Paul was talking about the nations themselves. 

#4. In Romans 9:16 (ESV), we read, "¹⁶ So then it depends not on human will or exertion, but on God, who has mercy." The KJV rends human "man".  The noun is singular obviously referring to individuals.

#5. Paul has no argument in this chapter if he is referring to a national election.  If that be the case, the opening sentence, ". . . For not all who are descended from Israel are Israel"^[2] is a ludicrous statement.  If Paul's primary premise is true (that God has rejected much of Israel according to the flesh) then either all Israel is saved or none – if it's about national election.   John Piper is right: "In Paul’s mind the election of Isaac over Ishmael and Jacob over Esau established an ongoing principle whereby God elects unconditionally the beneficiaries of his blessing not only in the establishment of the nation Israel by Jacob and his sons, but also within that very nation so that ‘all those from Israel, these are not Israel.'"[3]

There are esteemed and scholarly opponents to this view.  But despite their credentials and good intentions they have failed to grasp the flow of Paul's argument proceeding from Romans 9:1-5 and the supporting evidence he marshals in the rest of the chapter.  So one of the massively important implications of Romans 9 is that the Word of God is clearly affirming that for all who are saved by grace through faith “. . .  it depends not on human will or exertion, but on God, who has mercy.” (Romans 9:16, ESV).

There are some other implications that I will conclude with, in the next Blog.

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Previous Blogs on this topic:

1	The Truth. The Whole Truth. And Nothing But The Truth	Romans 9:1-2
2	How They Have Fallen!	Romans 9:3-5
3	Proceeding From or Belong To. The Difference is Life and Death.	Romans 9:6–9
4	It's Not Who You Are or What You've Done.	Romans 9:6–13
5	"Jacob I loved, but Esau I hated."	Romans 9:13
6	Is God Unjust?	Romans 9:14-16
7	God Is Free To Be Just. Would You Not Agree?	Romans 9:17-19
8	Which Of You Will Contradict The Wisdom Of God?	Romans 9:20a
9	Don't Reverse the Roles	Romans 9:20-21
10	The Patience of God and the Glory of God	Romans 9:22-23
11	The Word of God has never failed for the Israel of God.	Romans 9:24-29
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[1] http://www.reformed.org/calvinism/

^[2] The New International Version. (2011). (Ro 9:6). Grand Rapids, MI: Zondervan.

[3] http://gavinortlund.com/2008/05/02/help-on-romans-9-from-john-piper/

Why Sunday Sermons Are Necessary But Not Sufficient

In our Church, we are now starting another year of Sunday School, Bible Studies and other ministries. I wish I could communicate the importance of these groups.  I along with the other Elders studied an important book a few years ago that reminded us of this. In the Eighth chapter of this book (The chapter title is Why Sunday Sermons Are Necessary But Not Sufficient), the authors write:

"Perhaps the best way to sharpen what we are arguing for in this chapter is to say that Sunday sermons are necessary but not sufficient. This may sound like heresy to some of our readers, and in one sense we hope it does sound a bit shocking. Are we de-valuing preaching? Surely godly, faithful expository sermons accompanied by prayer are all that is really required for the building of Christ’s church?" [1]

As someone who is committed to the sermon and who has invested his life to the preaching of the Word, I agree.  This doesn't mean that we stop the pulpit ministry, but oh there is so much more.  The kind of ministry that occurs in small groups is invaluable.  I recently read this very truthful and helpful comment by Dr. John Piper [2]. Here are seven reasons why he believes the small group bible study is a better vehicle for growth than the Sunday morning sermon:

1.      The impulse to avoid painful growth by disappearing safely into the crowd in corporate worship is very strong.

2.      The tendency toward passivity in listening to a sermon is part of our human weakness.

3.      Listeners in a big group can more easily evade redemptive crises. If tears well up in your eyes in a small group, wise friends will gently find out why. But in a large gathering, you can just walk away from it.

4.      Listeners in a large group tend to neglect efforts of personal application. The sermon may touch a nerve of conviction, but without someone to press in, it can easily be avoided.

5.      Opportunity for questions leading to growth is missing. Sermons are not dialogue. Nor should they be. But asking questions is a key to understanding and growth. Small groups are great occasions for this.

6.      Accountability for follow-through on good resolves is missing. But if someone knows what you intended to do, the resolve is stronger.

7.      Prayer support for a specific need or conviction or resolve goes wanting. O how many blessings we do not have because we are not surrounded by a band of friends who pray for us.

 Again, I haven't lost faith in God's appointed means.  Preaching is still primary.  But the role of preaching is different than what occurs in small groups.  Both are necessary.  One by itself is insufficient.   I hope particularly that Sunday School teachers, Bible study leaders and participants in these small groups will be encouraged and motivated.  “But encourage one another daily, as long as it is called “Today,” so that none of you may be hardened by sin’s deceitfulness.” (Hebrews 3:13, NIV)

 

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1.  Colin Marshall; Tony Payne (2010-12-31T13:00:00+00:00). The Trellis and the Vine kindle (Kindle Locations 1244-1246). Matthias Media. Kindle Edition.  
2. http://www.desiringgod.org/messages/the-love-of-human-praise-as-the-root-of-unbelief

A Closer Look At "More Than Conquerors".

“You gave us up to be devoured like sheep and have scattered us among the nations . . . “Yet for your sake we face death all day long; we are considered as sheep to be slaughtered.” (Psalm 44:11, 22, NIV)

This psalm is a lament.  God has allowed His people to be defeated in battle. The people here have not disobeyed, forgotten, or broken their covenant with God. They have done nothing to deserve this, apparently.Paul cites this verse in Romans (Romans 8:36), where he applies it to believers’ suffering. Rather than protect them like a shepherd (see 23:1 and note), God has allowed them to become like sheep ready for slaughter. "Paul uses this verse to remind believers that God’s people have always had to face such situations, yet they must not conclude that they are thereby separated from the love of Christ." [1]

“No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” (Romans 8:37–39, NIV)  

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1. Crossway Bibles. (2008). The ESV Study Bible (p. 992). Wheaton, IL: Crossway Bibles.

The Word of God has never failed for the Israel of God.

“What if God . . . What if he did this . . .?” (Romans 9:22–24, NIV).  What did God do?  God gave eternal life to a remnant, an elect; and He put up with, "bore with great patience" those who did not repent . . . what if God did this “in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory . . .?” (Romans 9:23–24, ESV)

What if God did this to extend mercy to “even us whom he has called, not from the Jews only but also from the Gentiles?” (Romans 9:24, ESV). Now if the previous verses were the most loaded, volatile verses in this chapter (if not the Bible) this has also got to be one of the most earth-shaking verses (especially if you were Jewish).  Remember what Paul is doing.  Most of Israel has been rejected, cut off, forsaken by God (“For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.” (Romans 9:3, ESV)).   So has all the precious promises to Israel become null and void? Has the faithful, covenant-keeping God FAILED? 

Paul's answer is "No"! "For not all who are descended from Israel are Israel."^[1]  The Israel that can claim the promises of God is a believing Israel – children of promise, the elect among the nation.  “For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter . . ..” (Romans 2:28–29, ESV). 

Now Paul says that not only are believing Jews part of God's redemptive plan, but so are some Gentiles.  He supports that statement by drawing upon two Old Testament texts.  This is not a new theology, it has been part of God's plan from the beginning.  (Romans 9:25–29)

“As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ ” “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.’ ”

And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, for the Lord will carry out his sentence upon the earth fully and without delay.” And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.”” [Emphasis Mine]

"The prophets saw very clearly in their day that not all the people of Israel were faithful to God’s covenant. And so they began insisting that God’s promises of blessing ultimately would apply not to all Israel, but only to those Israelites who were faithful to God."^[2]

"The Jewish nation was typically the spouse of God. The Lord had betrothed Israel. But when Christ should come, He was to betroth Gentiles also, and to call her beloved that had not been beloved. Paul therefore shows, by this quotation, that the calling of these Gentiles as vessels of mercy was according to the purpose of Him who worketh all things after the counsel of His own will—according to the eternal purpose which He purposed in Christ Jesus."^[3]

"In calling the Gentiles to salvation, God calls a sinful people to himself, just as in saving Israel he showed mercy to the undeserving . . . Most of Israel was judged, and only a remnant experienced salvation. Indeed, as Isa. 1:9 says, Israel deserved to be wiped out like Sodom and Gomorrah, but God had mercy and spared some."^[4]

Now Paul has clarified completely and free from any refutation that the promises of God have never failed, for those promises can only be embraced by "true" Israel, i.e., Israel according to promise, PLUS, an elect remnant also from the Gentiles.  This comprises true Israel.  As he wrote to the Galatians: “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise . . . “For neither circumcision counts for anything, nor uncircumcision, but a new creation. And as for all who walk by this rule, peace and mercy be upon them, and upon the Israel of God.” (Galatians 3:29; 6:15–16, ESV)

The Word of God has never failed for the Israel of God. 

In the next blog I'm going to address the #1 objection to this chapter.  That is, this chapter is speaking of national, not individual election to salvation.  I will attempt to show that statement to be false.

PS: As an exegetical note, I take Romans 9:30f to be included with Paul's discussion in Chapter 10.

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Previous Blogs on this topic:

1	The Truth. The Whole Truth. And Nothing But The Truth	Romans 9:1-2
2	How They Have Fallen!	Romans 9:3-5
3	Proceeding From or Belong To. The Difference is Life and Death.	Romans 9:6–9
4	It's Not Who You Are or What You've Done.	Romans 9:6–13
5	"Jacob I loved, but Esau I hated."	Romans 9:13
6	Is God Unjust?	Romans 9:14-16
7	God Is Free To Be Just. Would You Not Agree?	Romans 9:17-19
8	Which Of You Will Contradict The Wisdom Of God?	Romans 9:20a
9	Don't Reverse the Roles	Romans 9:20-21
10	The Patience of God and the Glory of God	Romans 9:22-23
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^[1] The New International Version. (2011). (Ro 9:6). Grand Rapids, MI: Zondervan.

^[2] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 154). Grand Rapids, MI: Baker Academic.

^[3] Haldane, R. (1996). An exposition of Romans (electronic ed., p. 498). Simpsonville, SC: Christian Classics Foundation.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 2174). Wheaton, IL: Crossway Bibles.

The Patience of God and the Glory of God

Often when I am in discussions about election, Calvinism, etc., there is an immediate reaction that seeks to protect and preserve human autonomy, free-will, human choices. The point that Paul is making in this chapter is that the place we must start in God's free-will.  We start there because God is not constrained or coerced by anyone or anything. He does what He pleases (Psalm 115:3). We must come to this topic with this foundation:  God is free.    As we proceed on in chapter 9, we hit some of the weightiest and most difficult words in the Bible.  Here they are:  “What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—” (Romans 9:22–23, ESV)

Here's the problem: man is born in sin and by nature rebellious; God chooses to pass over some and choose some for eternal life; How can God judge those who did not choose, or did not awaken to their need?

Now, Paul is answering the question he asked in verse 19 (“You will say to me then, “Why does he still find fault? For who can resist his will?”” (Romans 9:19, ESV).  His answer is clear but not easy to swallow. It is: Because He has a purpose for all that He has done.  If this is the way God works there can be no one "answer back to Him." Why?  Because He's God.  If this is the way God works there is no legitimate impeachment of His justice or integrity

There are people in the world that are, by definition, "vessels of wrath."  It is important to note that God did not make them that way.  He is "enduring" such.  He did not create them to be so.  "We must notice that the expression fitted to destruction is in the Greek middle voice, and should be interpreted that man fits himself for destruction." ^[1]  (Note: the verb regarding those whom God "fitted for glory" is different.  It is active.  It is an act of God.).  So sinful man has, in a sense, determined his own destiny.  God is mercy has determined the destiny of the elect.

But sinful man alone is not independent.  The righteousness of God insists that He "show His wrath and His power" toward such as those who rejected Him.  "God endured them with much long-suffering—exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening." ^[2]   Why does God endure the wicked?  Earlier Paul had noted why in earlier chapters.  In Romans 2:3–4 (ESV) we read:

³ Do you suppose, O man—you who judge those who practice such things and yet do them yourself—that you will escape the judgment of God? ⁴ Or do you presume on the riches of his kindness and forbearance and patience, not knowing that God’s kindness is meant to lead you to repentance?

But Paul gives another reason, why God is patient in this chapter.  God puts up with sinners in order that he "make known his glory to 'the objects of his mercy,' those whom he has chosen to be his people. God is at work in history to create a people for himself." ^[3]  "God created a world in which both his wrath and his mercy would be displayed. Indeed, his mercy shines against the backdrop of his just wrath, showing thereby that the salvation of any person is due to the marvelous grace and love of God."^[4]

So sinful man was ordained by God to live and continue on this planet, because God purposed to glorify Himself through His display of justice on the sinners and mercy or grace to the repentant.  We were all "vessels prepared for destruction" and God in His mercy has called some out, for the purpose of saving some and glorifying Himself.  Those whom God passes over are those who have chosen to reject God.  And as Dr. Moo says, "We never will fully understand the ways of God in moving history along to its intended goal, but always we can trust God to act in complete integrity as he does so."^[5]  Because God is free we cannot find fault with Him.  The ungodly are fitted/prepared for destruction by their sins.  The saved – or the elect – are prepared for glory by mercy. 

Paul is giving an explanation here why God is righteous in leaving some in their willing, wayward sinfulness and calling, or choosing, some to eternal life.  God does all things for His glory and God is free to do what He wants. " The happiness bestowed upon the saved remnant is the fruit, not of their merit, but of God’s mercy. The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy." ^[6]

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Previous Blogs on this topic:

1	The Truth. The Whole Truth. And Nothing But The Truth	Romans 9:1-2
2	How They Have Fallen!	Romans 9:3-5
3	Proceeding From or Belong To. The Difference is Life and Death.	Romans 9:6–9
4	It's Not Who You Are or What You've Done.	Romans 9:6–13
5	"Jacob I loved, but Esau I hated."	Romans 9:13
6	Is God Unjust?	Romans 9:14-16
7	God Is Free To Be Just. Would You Not Agree?	Romans 9:17-19
8	Which Of You Will Contradict The Wisdom Of God?	Romans 9:20a
9	Don't Reverse the Roles	Romans 9:20-21
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11
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^[1] Hindson, E. E., & Kroll, W. M. (Eds.). (1994). KJV Bible Commentary (p. 2248). Nashville: Thomas Nelson.

^[2] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2218). Peabody: Hendrickson.

^[3] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 153). Grand Rapids, MI: Baker Academic.

^[4] Crossway Bibles. (2008). The ESV Study Bible (p. 2173). Wheaton, IL: Crossway Bibles.

^[5] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 153). Grand Rapids, MI: Baker Academic.

^[6] Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 2218). Peabody: Hendrickson.

Don't Reverse the Roles

It becomes a stunning revelation to most people that most of the nation of Israel is in unbelief; rejected by God (Romans 9:1-5).  This is the God that made many promises to this nation.  But we have learned that God has not been unfaithful because the promises were misunderstood by many.  Many thought they applied to the whole nation, but they did not.  They applied to the righteous seed, the remnant, the elect (Romans 9:6-13).  Is God unrighteousness to be so particular and selective?  No. It is within His holy and glorious nature to have freedom of choice.  Some He chooses to save.  Some are left to their own choices, that will eventually harden them to the things of the Gospel (Romans 9:14-18).

How can God condemn those He has sovereignly left in their sin?  If that’s God’s choice, who is it that can change His mind?  Paul’s answer is that we need to be humbled before the infinite wisdom of God.

“. . . Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?” (Romans 9:20–21, ESV).

As we can see in our Bibles, this is a quote from the Old Testament.  In Isaiah 29:16 (ESV) we read: “¹⁶You turn things upside down! Shall the potter be regarded as the clay, that the thing made should say of its maker, “He did not make me”; or the thing formed say of him who formed it, ‘He has no understanding’?” And in Isaiah 45:9 (ESV) we read, “⁹ ‘Woe to him who strives with him who formed him, a pot among earthen pots! Does the clay say to him who forms it, ‘What are you making?’ or ‘Your work has no handles’? ”

God’s Word reminds us that we can err in several distinct ways.  They are:

a. A pot could say that God did not make me; or

b. A pot could say that God erred in the way He made me.

The pot in Paul’s illustration is arrogantly complaining.  The pot is claiming to be wiser than the potter.  But the question that is left in our minds is this: “Has the potter no right over the clay . . .?”^[1]  Doesn’t God as sovereign Creator have ultimate rights over His creation?  In fact the Apostle goes on to say, “Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?” (Romans 9:21, ESV).  Contextually (referring back to Romans 9:1-5), isn’t Paul saying that God brought the entire nation of Israel into being.  Does He not have the right to take some of that nation and use them for “honorable” purposes?  And does He not have the right to take the other and use them for “dishonorable” purposes?

Again to expand this, doesn’t God have the right to take an Isaac, a Jacob, and a Moses and fashion them for uses of honor?  And can He not take an Ishmael, an Esau, and a Pharaoh and use them for dishonorable purpose?  Is this not God’s right?  “Out of the same original lump or mass He forms, in His holy sovereignty, one man unto honor, and another unto dishonor, without in any respect violating justice.”^[2]

As Paul extends his question outside the bounds of Israel to the person of Pharaoh, so we too can extend the thought to a universal consideration.  Therefore I agree with this notation: “The honorable and dishonorable vessels in this context represent those who are saved and unsaved. Paul affirms that humans are guilty for their sin, and he offers no philosophical resolution as to how this fits with divine sovereignty.”^[3]  Or also as stated here: “That God should show mercy to any from the Adamic lump and create vessels of honor from it is the kindness of grace; that others should become vessels for lesser use is a matter of His sovereign prerogative and is itself a display of perfect justice towards them.”^[4]

This, of course, leaves us with a huge tension.  How can God do this and be just?  Dr. Douglass Moo’s advice is important:

“The search for philosophical/theological explanations of the relation between God’s sovereign decision making and human responsibility is not wrong, but we must begin where Paul and the Bible begin: a vision of a God who is absolutely free to make whatever decision he wants about his creation. Paul would be the last to deny the importance of human decisions. His repeated pleas to people to believe in Christ and to reject sin reveal his belief in real human responsibility. Paul’s purpose, however, is not to offer an explanation of how God’s sovereignty and human responsibility fit together. He affirms both without resolving the tension between them.”^[5]

In seeking to resolve the enigma between God’s sovereignty and humanity’s free will, we will never get it right if we don’t start with the assertion of God’s free will.

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Previous Blogs on this topic:

1	The Truth. The Whole Truth. And Nothing But The Truth	Romans 9:1-2
2	How They Have Fallen!	Romans 9:3-5
3	Proceeding From or Belong To. The Difference is Life and Death.	Romans 9:6–9
4	It's Not Who You Are or What You've Done.	Romans 9:6–13
5	"Jacob I loved, but Esau I hated."	Romans 9:13
6	Is God Unjust?	Romans 9:14-16
7	God Is Free To Be Just. Would You Not Agree?	Romans 9:17-19
8	Which Of You Will Contradict The Wisdom Of God?	Romans 9:20a
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^[1] The Holy Bible: English Standard Version. (2001). (Ro 9:21). Wheaton: Standard Bible Society.

^[2] Haldane, R. (1996). An exposition of Romans (electronic ed., p. 490). Simpsonville, SC: Christian Classics Foundation.

^[3] Crossway Bibles. (2008). The ESV Study Bible (p. 2173). Wheaton, IL: Crossway Bibles.

^[4] Whitlock, L. G., Sproul, R. C., Waltke, B. K., & Silva, M. (1995). The Reformation study Bible: bringing the light of the Reformation to Scripture: New King James Version (Ro 9:19). Nashville: T. Nelson.

^[5] Moo, D. J. (2002). Encountering the book of Romans : a theological survey (p. 153). Grand Rapids, MI: Baker Academic.