Sunday, August 14, Golden Text: Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth (Romans 9:18).

Transcription

1 Sunday, August 14, 2016 Lesson: Romans 9:6-18; Time of Action: 56 A.D.; Place of Action: Paul writes from Corinth Golden Text: Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth (Romans 9:18). I. INTRODUCTION. This week s lesson deals with the mercy, will, and compassion of God. For some reason, people seem to think that God loves everybody and He does and also that we automatically receive His favor, which we may not. Yes, God s love for humanity is universal, but His mercy can only be applied as He sees fit. Only He knows why He blesses a person unless He specifically reveals otherwise. Only God knows why He pours out His grace on one person and not on another even though they both may be saved. God is not obligated to show mercy to anyone. He is perfectly free to show mercy as he sees fit for His own reasons, and He is under no obligation to tell us His reasons either. Therefore, this lesson speaks of God s sovereignty.

2 II. LESSON BACKGROUND. Having written about the love of Christ from which believers cannot be separated (see Romans 8:31-39), the Apostle Paul immediately thought of his own Jewish people who were separated from that love because they had rejected Jesus Christ. Paul had once been among the unbelieving Jews, but now he longed to see them saved just as he was. In Romans 9:1-5, Paul expressed his deep personal sorrow over his people s rejection of the Messiah. Paul also recognized that the Jews rejection of Christ could cause a theological problem. God had made many promises to Israel in the Old Testament that were connected to the Messiah and the blessings He would bring. This no doubt would lead to some questions concerning God s promises. Did Israel s rejection of Jesus mean that He was not the promised Messiah? Did their rejection mean that God s Word had failed? Did the Jews rejection of Christ mean that God s promises were no longer in effect? In this week s lesson Paul addressed this problem. III. PAUL S EXPLANATION OF ISRAEL S REJECTION (Romans 9:6-13) A. The two Israels (Romans 9:6). In our first verse, Paul writes Not as though the word of God hath taken none effect. For they are not all Israel, which are of

3 Israel. If anyone thought that the Jews rejection of Jesus as Messiah would nullify God s promises, Paul immediately denied that idea by saying Not as though the word of God hath taken none effect. In other words, Paul was saying Don t think for one moment that God has failed to keep His promises to the Jews. Then he began to explain what he meant by saying For they are not all Israel, which are of Israel. Paul was saying that not all who are physical descendants of Israel are truly Israelites in the spiritual sense. His point was that being a Jew in the real spiritual sense does not come by birth, but by faith in Jesus Christ. B. God chooses Isaac (Romans 9:7-9). 1. (vs. 7). Paul goes on to say in this verse Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. Since the Jews boasted that they were all descendants of Abraham (see Matthew 3:9; John 8:33, 39-40), they assumed that they were all recipients of God s promises to Abraham. But Paul corrected that way of thinking saying Neither, because they are the seed of Abraham, are they all children. The apostle was saying that just because the Jews come from Abraham physically doesn t make them truly Abraham s children. Paul made this clear by quoting from Genesis 21:12 saying In Isaac shall thy seed be called. Abraham had two sons, Isaac the youngest and Ishmael the oldest. The promised seed of Abraham

4 would come through Isaac not Ishmael or any other sons that would be born to Keturah, Abraham s second wife (see Genesis 25:1-4). God sovereignly chooses through whom His promise will be kept. In this case it would be Isaac. Note: God sovereignly chooses through whom His promise will be kept. The unborn child, Isaac (see Genesis 17:19) was chosen to be heir of the promise made to Abraham (see Genesis 12:1-3; 17:6-8) not Ishmael, Abraham s first born son. 2. (vs. 8). In this verse Paul said That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. The words That is indicate that Paul was about to explain more fully what he meant in the previous verse. It can also be translated as In other words. Therefore, Paul continued to say They which are the children of the flesh, these are not the children of God. This means that not all of Abraham s children are children of God. The phrase children of the flesh refers to those who are descendants of Abraham simply by flesh or physically (see Galatians 4:22-23). Paul went on to say but the children of the promise are counted for the seed. This means that Abraham s true children are those who become God s children because of the promise He made to Abraham. Only those who believe the promise of salvation which he made to Abraham are the children of God. Note: This divine distinction among Abraham s descendants was according to God s plan from the very beginning. Therefore, there was no failure in God s promises. The failure of all Jews to receive God s

5 promises is found in those who would not believe nor obey the God of Abraham. Modern day Arabs who claim to be the descendants of Ishmael believe that they are the rightful heirs of God s promises and as such the legitimate possessors of the Holy Land. Islam has codified this in the Koran. 3. (vs. 9). Paul continues to say in this verse For this is the word of promise, At this time will I come, and Sarah shall have a son. Now the apostle quoted God s promise concerning Abraham s wife Sarah (see Genesis 18:10). In case his readers forgot the promise God made concerning Isaac, Paul reminded them saying that God promised Abraham that At this time will I come, and Sarah shall have a son. In other words, he was saying Here is what God said in that promise: About this time next year I will come back, and Sarah will have a son. Choosing Isaac as the son of promise was totally God s sovereign choice. The truth is, since Sarah couldn t bear any children, the promise could not be fulfilled without God intervening. C. God chooses Jacob (Romans 9:10-13). 1. (vs. 10). In this verse Paul went on to say And not only this; but when Rebecca also had conceived by one, even by our father Isaac. The phrase And not only this refers back to the previous verse where God promised Sarah a son. To add to his argument, Paul said not only did Sarah have a child when she was barren, Rebecca

6 also had conceived by one, even by our father Isaac. In essence, Paul was saying in this verse And not only that, but this too: Rebecca conceived twin sons by one man, by our father Isaac. Since Rebecca was also barren like Sara, Isaac prayed to God to give her a child and God answered as she bore twins (see Genesis 25:20-21). The births of these two sons like Isaac, was totally dependent on God s intervention. 2. (vs. 11). Paul added parenthetically in this verse saying (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) A clearer rendering of this verse based on the context would be and though the twins were not yet born and had not done anything either good or bad, so that God s purpose (His choice or His election) would stand, not because of works (done by either child), but because of (the plan of) Him who calls them. Note: The fact that neither child before they were born had not done anything good or bad clearly shows that God s choice was not based on the boys good works, but totally on the sovereign election of God. Here again, Paul was showing that from the very beginning of time, there was a separating process in which God called some to be His children and others He didn t. 3. (vs. 12). Paul went on to say in this verse It was said unto her, The elder shall serve the younger. Here the apostle quoted from Genesis 25:23. In that verse, the Lord told Rebecca that she had two nations in her womb, and two different peoples would come from them. One

7 people would be stronger than the other people, and The elder shall serve the younger. God s choice to elevate Jacob the younger son over Esau the older son, and to make Jacob the recipient of the Abrahamic promises was also contrary to human traditions which assumed that the older child would receive the inheritance. But certainly, God s ways are not our ways (Isaiah 55:8). 4. (vs. 13). In this verse Paul declared As it is written, Jacob have I loved, but Esau have I hated. In order to emphasize God s choice of Jacob over Esau, Paul again turned to the Scriptures. The words As it is written refer to what was written in the Book of Malachi. Then he quoted a portion of Malachi 1:2-3 repeating God s words Jacob have I loved, but Esau have I hated. The use of the word hated regarding Esau has caused much concern from Bible scholars. In the context of Malachi 1:1-4, the Lord used Jacob and Esau to represent Israel (Jacob s descendants) and Edom (Esau s descendants). The hatred mentioned here no doubt refers to the nation of Edom which was hostile toward Israel (see Malachi 1:4). Their hostility brought God s judgment upon them (see Amos 1:11-12). Note: The statement that God loved Jacob but hated Esau must be taken as relative and not absolute. Special blessings were also promised to Esau and his descendants (see Genesis 27:38-40). However, the spiritual insight of Jacob was far greater, and Jacob was the one through whom the promised seed would come. The comparison of the good things God did for Jacob with those He did for Esau is like the difference between loving and hating. A good comparison of this

8 is Luke 14:26 where Jesus states that if a man does not hate his father and mother he cannot be a disciple of Christ. But love for father and mother is commanded in the Scripture. No Christian can hate his father and mother. What Jesus meant is that the Christian s love for Him should be so great that in comparison, the love for father and mother would seem almost like hate. Therefore, we can conclude that God s love for Jacob was so great that when compared to His love for Esau it almost seemed like hate. There was a divine design to everything that took place in Israel s history which was illustrated by God s choice of both Isaac and Jacob. We can be sure that the God who acts by His own choice will bring His plan for humanity to fruition according to His will. IV. PAUL S EXPLANATION OF GOD S SOVEREIGNTY (Romans 9:14-18) A. God is righteous (Romans 9:14). In this verse Paul goes on to say What shall we say then? Is there unrighteousness with God? God forbid. Having proved by Scripture that God sovereignly chooses one person over another or even one nation over another apart from works, might cause someone to wonder if God is unrighteous or unjust. Therefore, Paul asked, What shall we say then? or what shall we make of all this? He then asked Is there

9 unrighteousness with God? In other words, Does God s sovereign choices mean that He is not fair? Paul answered his own question with God forbid meaning certainly not! He then goes on to explain why God is righteous or fair in His choices. B. God s sovereign mercy (Romans 9:15-16). 1. (vs. 15). In this verse Paul declared For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Again, to support his argument, Paul turned to the Holy Scriptures and quoted from Exodus 33:19 where God said to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. The original quote says I will be gracious to whom I will have be gracious, and I will have mercy on whom I will have mercy. Note: Moses had asked God to show him His glory (see Exodus 33:18) and God responded by passing before Moses declaring a number of His characteristics, the first of which was merciful. God demonstrated His mercy to Israel when they worshiped a golden calf (see Exodus 32:1-6) while Moses was on Mt Sinai. God declared that He would destroy them (see Exodus 32:10), but Moses prayed on their behalf and the Lord bestowed His mercy upon them by killing only three thousand (see Exodus 32:26-29) of the more than two million Israelites (see Exodus 12:27-38). Most, if not all of the

10 people deserved God s judgment, but He gave them His mercy instead. They did nothing to earn it; God simply chose to be merciful to them. Likewise, in His mercy God chose Isaac and Jacob when they did nothing to deserve it. 2. (vs. 16). Continuing his thought from the previous verse, Paul said So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. The Amplified Bible translates this verse this way: So then God s choice is not dependent on human will, nor on human effort (the totality of human striving), but on God who shows mercy (to whomever He chooses it is His sovereign gift). Paul was saying that mercy does not come to a person that willeth or simply as a result of one s will or desire, nor does it come to a person that runneth meaning by human effort. Mercy comes because it is God that sheweth mercy. God isn t obligated to show mercy to anyone. When He does it is completely His gracious act. When God shows mercy to anyone, it doesn t mean that He is being unjust, but that He is demonstrating His grace. Note: Whatever good comes from God to man, the glory of it is not the result of a person s desire, nor the result of a person s great work or deed. It is only by the purely free grace and mercy of God. In Jacob s case it was not of him that willeth, nor of him that runneth meaning that it was not the earnest will and desire of Rebecca that Jacob might have the blessing; nor was it Jacob s haste to get the blessing (for he was compelled to run for it). It was only the mercy and grace of God that he received the blessing.

11 God s people differ from other people because of God and His grace. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, Gentiles are called by God, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving of such a favor as salvation, but because of God s free grace. The Gentiles didn t will God s mercy, nor did they run for it; they received it because it was God s choice. C. God s sovereign hardening of hearts (Romans 9:17-18). 1. (vs. 17). Paul went on to say in this verse For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Again, Paul turned to the Old Testament to support his argument that God s choosing of certain people does not question His righteousness. The apostle quoted Exodus 9:16 which are the words God gave to Moses to speak to Pharaoh. When God said Even for this same purpose have I raised thee up He was about to give Pharaoh the reason why He raised or exalted him to be king of Egypt. God said that His purpose or reason for making Pharaoh the king of Egypt was so that I might shew my power in thee, and that my name might be declared throughout all the earth. In other words, God

12 had given Pharaoh the kingdom of Egypt for the very purpose of displaying God s awesome power against him, so that the entire world would hear about God s glorious name. God accomplished this purpose by hardening Pharaoh s heart (see Exodus 4:21; 7:3, 13; 9:12; 10:1, 20, 27; 14:4, 8). Note: When we speak of God hardening one s heart, we must consider that God has both a permissive will and a direct will. With His permissive will, God chose not to change the condition of Pharaoh s heart. Pharaoh was already an evil man whose pride put Him in opposition to Israel s God. To say that God hardened Pharaoh s heart is to say that God allowed or permitted him to become more and more evil. In Scripture, the Lord is said to have hardened Pharaoh s heart, whereas Pharaoh himself is said to have hardened his own heart on three occasions. God simply chose to allow Pharaoh s heart to become more and more hardened against Him instead of showing Him mercy in order to accomplish His purposes regarding His chosen people. God could, in His direct will remove the hardness from our hearts, but He chooses to leave that up to us as we seek to become more like Him. 2. (vs. 18). In our final verse, Paul said Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Based on what he knew about God and what the Holy Scriptures had helped Him to prove, Paul concluded that God hath he mercy on whom he will have mercy, and whom he will he hardeneth. There is no injustice in how God chooses to act. His actions are completely in line with His holy and righteous character.

13 Even though this lesson emphasizes the fact that God can make any choice that He wants because of His sovereignty, human beings are still responsible for their own actions. For sure, no one can stand in judgment of God. Everything He does is ultimately right and good. Note: The various dealings of God, by which He chooses some people over others cannot be questioned when we consider His absolute sovereignty. He is debtor to no man; His mercy and grace is His own; and He may give it or withhold it as it pleases Him. We don t deserve His mercy, and we have all demonstrated that we don t over and over again by our disobedience. God s work of our salvation is so well ordered that those who are saved have only God to thank and those who are lost and perish have only themselves to blame (see Hosea 13:9). We are bound as God hath bound us to do our part in salvation which is accepting by faith everything that He has done for us by sacrificing His Son. But God, who is not bound to do anything except what pleases Him, binds Himself by His own covenant and promise which is His revealed will. That revealed will is that He will receive and not cast out anyone who comes to Jesus Christ by faith. However, the drawing of souls to Christ is done by God as He chooses whom He will (see John 6:44). So, the Jews may ask, why did God have mercy on the Gentiles? It was because He chose to have mercy on them as a result of their faith in Christ. Again, they may ask why some Jews were hardened? It was because it was God s will to deny them His softening mercy and grace, as He gave them up to their decision not to believe. Scripture excellently explains this when Jesus said, Even so, Father, because it

14 seemed good unto thee (see Luke 10:21). That portion of Scripture shows the sovereign will of God in giving or withholding both the means of grace and mercy as well as His blessing upon those means. V. Conclusion. It is the belief of some people that God will be merciful to them when He judges at the end. They cannot or will not believe that a merciful God would send anyone to hell. They may also believe that their good deeds will outweigh their bad deeds so that they will gain heaven. The truth is that everyone is in bondage to sin, and it is only through faith in Jesus Christ that some people are saved (see Galatians 3:22). Otherwise, everyone would be lost and headed for hell. Salvation is rooted in the mercy and grace of God, not in anyone s good works or lack of sinful works. God is not obligated to show mercy to anyone. He is perfectly free to show mercy as He sees fit and for His own reasons. And He is not obligated to tell us His reasons either. Our job is to believe His Word and thank Him for His mercy if and when He chooses to show it. ***The Bible Expositor and Illuminator, Union Gospel

15 Press*** August 14, 2016: Dependent on God s Mercy Commentary