***Remember the question is in regard to selecting Israel and not selecting other nations.

Transcription

1 Romans 9:14-18 What shall we say then? There is no injustice with God, is there? May it never be! 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 does not depend on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, "FOR THIS VERY PURPOSE I RAISED YOU UP, TO DEMONSTRATE MY POWER IN YOU, AND THAT MY NAME MIGHT BE PROCLAIMED THROUGHOUT THE WHOLE EARTH." So then He has mercy on whom He desires, and He hardens whom He desires. Verses 6-13 are not spiritual or individual, but about the origin of Israel as God selected them in order to execute a course of action within God s plan throughout history. The last phase, loving Jacob and hating Esau, is an idiom about whom God has blessed and whom God has judged. This does not refer to the individuals but the nations of Jacob and Esau. If we were to understand verse 6-26 with an individual and spiritual perspective, rather than from a national perspective and purpose, the passage would become theologically inconsistent. Verse 14 puts forth a question that Paul anticipates (or has been asked before) concerning the point of God s sovereignty and the accusation of injustice. The passage begins with a question and ends with me ginomi, which as we have seen in the past, is a negation with a sense of exasperation. This is a typical question, but the audience should have known the answer. The translation is accurate. The LCV is Not unrighteousness with God? Point of syntax: the question begins with the negative particle μή which means a negative response is expected; if οὐ were used a positive answer would be expected. As stated the response is Inconceivable. ***Remember the question is in regard to selecting Israel and not selecting other nations. To answer this question fully Paul invokes scripture and logic. The scripture is from Exodus, and the account of Moses and Pharaoh. Logically, Paul will refer to the rights of a creator. Paul bookends the paragraph in with I will have mercy upon whom I wish. Looking at the main verbs first in verses 15 and 18 will permit the reader to understand the point that is being made. ἐλεέω eleeō (ehl-eh-eh -oh) is the word for mercy in both verses (as well as verse 16). This is a commonly used word in the synoptic Gospels (Matt, Mark, Luke) and in Paul s writings. Peter uses it when quoting the Old Testament, and it can be found once in Jude. The word as a verb is never used in regard to the means of initial salvation. The noun is also commonly used and is only used twice in any connection with being saved (Ephesians 2:4-5, Titus 3:4-7).

2 Back to the verb, it is defined as having pity upon, seeing a need and responding. Although it is used commonly it is not wide spread. John does not use either the noun or the verb (or any cognates) except in the greeting of 3 rd John. Paul does not use the verb in any way in regard to salvation. In Romans, Paul uses this word eight times in three paragraphs. Romans 11:30-32 This is also not about receiving mercy unto initial salvation. However, because of the Jews not believing in Messiah, the gentiles have received mercy in being used by God to be the instrument of proclaiming His truth, so that all would receive mercy, and the Jews would regain the mantel. The other use is in Romans 12:8, where the focus is believers functioning in the Body, serving other believers. The understanding of this word, typically in Paul s letters, is the mercy given to a person or group in regard to ministry. Having a particular job in God s administration is a mercy. We are permitted to participate in a task that has been historically reserved for select members of Israel (1 Timothy 1:12-16). This understanding of Mercy supports the premise that we have put forth in Romans 9:14-18: that this is not about individual salvation or being spiritual. Rather, this is about being used for a purpose within the plan of God to bring Glory to YHWH. Jacob (Israel) was chosen, being descended from Abraham and Isaac. It was not all the sons of Terah (Abraham s Father), it was not all the sons of Abraham (Isaac only), it was not both the twins of Rebekah (Jacob only) to whom was given the line of blessing, and responsibility to carry the name of the Lord to all the nations. This is the mercy in this text (9:23). οἰκτείρω oikteirō (oik-tay -row) is only used this once in the New Testament. In the Greek Septuagint, this word is used to translate: to love, to be a nurse to, to restore. The definition is very similar to Mercy. This word is to have compassion, restore, be kind to because of pity. In classical Greek, the word actually meant to lament, grieve over. This gave way to sympathetic lamentation, or to act based upon grief. The difference between the two is that Mercy is based upon need, where compassion is based on empathy. In Romans 9:14-18 both are used to refer to the part that Israel played in the Exodus. σκληρύνω sklērunō (skhlay-roo -no) is the word for hardens. This is a word that is metaphorically descriptive of someone. Being hard indicates one who is obstinate or has a mental attitude of being obstinate. This was used in the Old Testament as well as the New. This is the only time in the New Testament that it speaks of God hardening. The other uses are of a person hardening themselves to God s Word. This can be an unbeliever refusing to hear and understand the truth (Acts 19:8-10), or it can speak of believers (Hebrews 3:12-15). The most amazing discovery is that not only is this never used of God hardening a believer, but this

3 is also never used for God hardening someone other than Pharaoh and the Egyptians. (John 12:40; Romans 11:7). To conclude these word studies let us remind ourselves of the context. The use of mercy, compassion and hardening is used of people groups in regard to the plan and purpose of God. How this will relate to the church is in the fact that God has mercy upon us, permitting us to participate in the Gospel until the end. Reiterating last hour Verses are not about individuals, but about nations and people groups in regard to God s purpose. Pauline usage of mercy reflects the mercy of ministry. Compassion is a hapax legomena, but reflects the action based upon grief/empathy. Hardening is unique to Pharaoh and Egypt. This word is not used of God hardening anyone other Pharaoh. Re-read Romans 9:14-18 In verse 15 Paul quotes Exodus 33:19 The events of Exodus The Golden Calf Ex. 32:1-10 Immediately Israel broke the covenant Ex. 32: God s statement of judgment (an invitation to intercession) Intercession 1 Ex. 32:11-13 Israel is Your people (because of God s redemption they are inseparable) How will Your name be known to the Egyptians? Your integrity is at stake because of Your promise to the patriarchs Intercession 2 - Ex. 32:31-32 Forgive their sin and withhold punishment If punishment must come let it come upon me (picture of Christ) This intercession is largely denied. Punishment does come on some of the evil doers (vs 35). Moses is insufficient to take the sin of another. Intercession 3 - Again instigated by God- Exodus 33:1-6, God s promise Safe travel to Canaan guaranteed Angel will drive out the enemy Land flowing with milk and honey But YHWH will not be among them Israel s Correct Perception Moses rejects that proposal Consider that this Nation is Your people

4 Partial answer- My presence will go with You and I will give you (Singular) rest Moses rejects that proposal God agrees to go with them It is at this point that God says to Moses: "I Myself will make all My goodness pass before you, and will proclaim the name of the LORD before you; and I will be gracious to whom I will be gracious, and will show compassion on whom I will show compassion. This verse is a confirmation to Moses and to Israel that mercy and love is being granted. First, the glory of God will be shown to Moses, and second that the Covenant will be restored to Israel. Exodus 34:6-7 God forgives without clearing the guilty Punishment and mercy flow from the same place, in God. His desire to uphold the honor of His Name, to be honored as God It is within the wisdom of God to know whether or not mercy can be extended or if judgment must come God forgives and judges because of an unwavering commitment to make His Name known and be glorified in His creation Ultimately the cross provides the answer to the dilemma Romans 3:21-26 The cross becomes the place where justice and mercy meet and where God is most fully known Back to Romans 9:14-18 Verse 15 brings all these truths together in this text. The use of mercy and compassion in this verse should remind the readers of God s forbearance with Israel in their rebellion and sin right after agreeing to the Covenant. This nation was redeemed having come out of Israel, individual personal salvation is not the question. The question that was presented, and the mercy that was provided, was to grant Israel the mercy to be ministers of God s Glory. Verse 16 makes the point that it was not based upon anything that Israel did, but that this mercy was provided to them. It is not based upon the man who wills, or the man who runs. The addition of man adds interpretative value. The translators (majority) all add him to the articular participles in this verse to show individual inflection. LCV So then, not the one who wills nor the one who runs, but the one who shows mercy. The participles are in the singular masculine, but a collection/group should be taken into account with the idea of a nation or people group.

5 Verse 17 refers back to Pharaoh as the leader of Egypt. Jacob is the representative of Israel in verse 13. Moses is the representative in verse 15. It is not Pharaoh individually that was raised up, but the political and societal system that enslaved the Hebrews; therefore, all of Egypt was judged. Exodus 1:8-14 They tried to beat them down but they kept multiplying and gaining more numbers. Exodus 1:22 After the midwives would not kills Hebrew babies, Pharaoh commands Egyptians who were neighbors of the Israelites to kill Hebrew babies. During the account of Moses and Pharaoh, the Egyptians were in charge of the Hebrews as their labors became more vigorous. Egypt obviously was culpable in the sin of Pharaoh. The nation was raised, and Pharaoh became the leader of this nation who did not believe and did evil to Israel to demonstrate the Glory and Power of God. He took slaves from the most powerful nation and because of God s action some 3 million people walked out of the greatest power on earth (Exodus 9:13-17; Exodus 14:3-4; 14:8-9; 14:21-31). God used an unbelieving king, of an unbelieving nation, to bring Glory to His name, and through them the whole earth knows that YHWH is God, and He is sovereign over all the earth. God used Moses and believing Israel for one purpose, and God used Pharaoh and unbelieving Egypt for the same purpose. But even in this purpose, God did not take pleasure in the sin or the destruction of Egypt. Ezekiel 18:23 God uses unbelievers for His purpose, but God desires that all would believe even though He knew they would not. This creates a conflict within some people, but we must take heart knowing that God knows more than we do. We also understand that there is no injustice with God nor is any act by God unrighteous. If God uses an unbelieving people group to bring Glory to God, we rely on the character, the purpose, and the plan of God in order understand His actions. Isaiah 55:6-11 Seek the LORD while He may be found; Call upon Him while He is near. Let the wicked forsake his way and the unrighteous man his thoughts; and let him return to the LORD, And He will have compassion on him, And to our God, For He will abundantly pardon. "For My thoughts are not your thoughts, nor are your ways My ways," declares the LORD. "For as the heavens are higher than the earth, so are My ways higher than your ways And My thoughts than your thoughts. "For as the rain and the snow come down from heaven, And do not return there without watering the earth And making it bear and sprout, And furnishing seed to the sower and bread to the eater; So will My word be which goes forth from My mouth; It will not return to Me empty, Without accomplishing what I desire, And without succeeding in the matter for which I sent it.