When we labor through
a passage a bit at a time, we can easily lose sight to the big picture. Let me recap. Paul is defending the righteousness of God
in the act of salvation by grace through faith in Christ alone. That's the theme of Romans. “For I am not ashamed of the gospel, for it is the power of God
for salvation to everyone who believes, to the Jew first and also to the Greek.
For in it the righteousness of God is revealed from faith for faith, as it is
written, “The righteous shall live by faith.”” (Romans 1:16–17, ESV)
In the 8th Chapter,
Paul makes this astounding statement: “For those
whom he foreknew he also predestined to be conformed to the image of his Son,
in order that he might be the firstborn among many brothers. And those whom he
predestined he also called, and those whom he called he also justified, and
those whom he justified he also glorified.” (Romans 8:29–30, ESV)
Now if those to whom
God chose will ultimately be glorified, this raises a huge question. What of the nation of Jews whom He chose and
now are seemingly lost? Paul makes an
earth-shaking assertion: “But it is not as though
the word of God has failed. For not all who are descended from Israel belong to
Israel, and not all are children of Abraham because they are his offspring, but
“Through Isaac shall your offspring be named.”” (Romans 9:6–7, ESV)
Paul then offers a
couple illustrations to show that.
Ishmael and Isaac were both sons of Abraham but only Isaac was the
chosen one. Another illustration is
Jacob and Esau – both sons of Isaac. "The value of the account of the two brothers is to make clear that
in election God does not wait until individuals or nations are developed and
then make a choice on the basis of character or achievement. If he did so, this
would make a mockery of the concept of election, because it would locate the
basis in man rather than in God and his purpose. God's love for Jacob, then,
must be coupled with election rather than explained by some worthiness found in
him (cf. Deut 7:6-8)." [1]
We have learned critical interpretative
details in all this along with the basic truths.
#1: Everything culminates in the Messiah,
Jesus Christ. Everything!
#2: The saving promises to Israel apply
ONLY to believing Israel.
Now Paul anticipates some objections –
objections we would and should have. Here's the issue: "What shall we say
then? Is there injustice on God’s part?"[2] Why the objection? Well
think about it. Paul just wrote, “though
they were not yet born and had done nothing either good or bad—in order that
God’s purpose of election might continue, not because of works but because of
him who calls—” (Romans 9:11, ESV).
God chose to bless one brother over the other brother, based on nothing
they had done. That sounds unfair. That sounds unrighteous. That sounds unjust.
So how does Paul answer? First of all he writes, "By no means"
-- μὴ γένοιτο (May it not be!). Over a dozen times Paul uses
this phrase in his letters. " This expression (Gr mē genoito) corresponds to the Hebrew chalilah which is translated the same in the KJV of Genesis 44:17;
Joshua 22:29; 24:16; 1 Kings 21:3; et al. It is an expression which indicates a
recoiling abhorrence, utter shock, and disgust. It has been variously
translated as “good heavens, no,” “may it not prove to be so,” “perish the
thought,” etc."[3] Of course God is not unjust! Why?
God is not unjust “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 9:15–16, ESV). This quotation is from Exodus
33:19. Moses asked God to show him His
glory (v18). Paul's point is that it is
the glory of God to extend mercy to whomever He wills and not the result of any
activity or merit found in human beings.
The purpose why God chose Jacob over Esau is found in God alone.
"When God shows mercy it is not a
person receiving a reward earned by one’s own efforts, but God’s sovereign free
grace extended to persons who are morally incapable of any acceptable effort
(1:18–3:20). God owes mercy to none, so there is no injustice when mercy is not
shown. Mercy is a divine prerogative; it rests on God’s good pleasure."[4] "Mercy, like grace,
stands over against human worth and effort whenever salvation is concerned. It
is free because God is not bound to show mercy to any."[5]
Ultimately the objection that is levied
upon God for choosing one person over another is an objection based upon a
gross misunderstanding of God Himself.
Moving from Moses, to Pharaoh, Paul will give another example of this
glorifying freedom that God has.
_____________________________________________
Previous Blogs on this topic:
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1
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Romans 9:1-2
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2
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Romans 9:3-5
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3
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Romans 9:6–9
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4
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Romans 9:6–13
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5
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Romans 9:13
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6
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[1] Expositor's Bible Commentary, The, Pradis
CD-ROM:Romans/Exposition of Romans/VI. The Problem of Israel: God's
Righteousness Vindicated (9:1-11:36)/B. God's Choice of Israel Based on
Election, Not on Natural Generation or Works of Merit (9:6-13), Book Version:
4.0.2
[2] The
Holy Bible: English Standard Version. (2001). (Ro 9:14). Wheaton: Standard
Bible Society.
[3] Hindson, E. E., & Kroll, W. M. (Eds.).
(1994). KJV Bible Commentary (p.
2216). Nashville: Thomas Nelson.
[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 9:14). Nashville: T. Nelson.
[5] Expositor's Bible Commentary, The, Pradis
CD-ROM:Romans/Exposition of Romans/VI. The Problem of Israel: God's
Righteousness Vindicated (9:1-11:36)/C. God's Freedom to Act in His Own
Sovereign Right (9:14-29), Book Version: 4.0.2
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