Romans 9: Romans 9:16-Eternal Salvation Is Never Dependent Upon Human Desire Or Effort But Rather God s Grace Policy

Romans 9:16-17 Romans 9:16-Eternal Salvation Is Never Dependent Upon Human Desire Or Effort But Rather God s Grace Policy Romans 9:16 teaches that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human desire or effort but rather it is based upon God s grace policy. Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. So then is composed of the inferential particle ara (a&ra) (ar-ah), so and the emphatic use of the post-positive conjunction oun (ou@n) (oon), then. The particle ara is inferential suggesting that the statement to follow is a conclusion or inference from Paul s preceding statement in Romans 9:15. In Romans 9:15, Paul teaches that God is never unjust in His dealings with unregenerate Israel in Paul s day or in the past when He chose Isaac and Jacob over Ishmael and Esau since He can sovereignly choose to extend grace and mercy to whomever He chooses to and is never under obligation to sinners. Romans 9:15, Because, He says to Moses, I will be gracious to whomever I choose to be gracious to and in addition I will be merciful to whomever I choose to be merciful to. In this passage, he supports his argument by presenting the basis of his statement in Romans 9:14 that God is never unfair. Now, here in Romans 9:16, Paul employs the inferential particle ara, which suggests the statement to follow is an inference from his teaching in Romans 9:15. With this word Paul is teaching that since God told Moses that He will be gracious to whomever He chooses to be gracious to and will be merciful to whomever He chooses to be merciful to, we can draw the inference that experiencing God s grace and mercy does not depend on man but rather upon Him who is gracious. The conjunction oun is emphatic meaning that it is emphasizing the inference to follow. We will translate ara, therefore and the conjunction oun, in fact. Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. It does not is composed of the negative adverb ou (ou)) (oo), not and the third person singular present active indicative form of the verb eimi (ei)miv) (i-mee), it does depend, which is deliberately omitted by Paul due to his use of the figure of ellipsis. The verb eimi functions as a substantive and the pronoun they is implied in the verb and is the subject. The subject is a reference to experiencing God s grace 2009 William E. Wenstrom, Jr. Bible Ministries 1

and mercy and thus experiencing salvation. The word refers to the conclusion based upon Paul s teaching in Romans 9:6-15. This is indicated by the fact that in Romans 9:7-15, Paul is arguing that God is never unjust in rejecting unregenerate Israel in his day and accepting those Jews who had faith in His Son Jesus Christ and became Abraham s spiritual descendants and children of God. Nor, was there unrighteousness in God s judgment with respect to His dealings in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people based upon His grace policy and mercy. Further indicating that the subject here is experiencing God s grace and mercy and thus salvation is that Paul s teaching in Romans 9:7-15 serves to illustrate his premise in Romans 9:6 that not all of racial Israel is accepted by God as being a part of His covenant people and thus considered by Him as spiritual Israel. In Romans 9:16, the present tense of the verb eimi is a gnomic present, which is used for a general timeless fact or spiritual axiom, or an eternal spiritual truth. This indicates that as the subject, experiencing God s grace and mercy and thus salvation is as an eternal spiritual truth never dependent upon human desire or effort. The active voice is stative meaning that the subject exists in the state indicated by the verb. This indicates that experiencing God s grace and mercy and thus salvation, as the subject, never exists in the state of being dependent upon human desire or effort. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. Therefore, we will translate the verb eimi, it is, as an eternal spiritual. The emphatic negative adverb ou is used to deny the reality of an alleged fact and is the clear cut, point-blank negative, objective, final. It therefore emphatically negates the idea that experiencing God s grace and mercy and thus eternal salvation is based upon human desire or effort. Therefore, we will translate the word never. Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. Does depend on the man who wills is the articular genitive masculine singular present active participle form of the verb thelo (qevlw) (thel-o), does not depend on the man who wills. The verb thelo denotes human desire indicating that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human desire. Eternal salvation is never dependent upon human desire since all men are spiritually dead meaning that they have no capacity and desire whatsoever to establish a relationship with God. 2009 William E. Wenstrom, Jr. Bible Ministries 2

God chose to be merciful to sinners and this is based upon the fact that as to His nature, He is love, which expresses itself in being gracious and merciful to sinners. The verb thelo functions as a substantive participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. The substantive participle form of the verb thelo functions as a genitive of source indicating that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human desire. The active voice indicates that the sinner as the subject performs of willing or desiring God to be gracious and merciful towards him. The present tense of the verb is diminished since the word functions as a substantive and is not emphasizing durative action. We will translate thelo, dependent upon human desire. Corrected translation thus far of Romans 9:16: Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. Nor is the adverb oude (ou)dev) (oo-deh), which is composed of the negative particle ou, never and the conjunction de, and, and thus is rendered, neither, nor. Oude is used with the negative ou in the previous causal clause and together, they combine two negative clauses together. They serve to connect two concepts: (1) Experiencing God s grace and mercy and thus eternal salvation is never dependent upon human desire. (2) Experiencing God s grace and mercy and thus eternal salvation is never dependent upon human effort. We will translate oude, or. Corrected translation thus far of Romans 9:16: Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire or Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. The man who runs is the articular genitive masculine singular present active participle form of the verb trecho (trevxw) (trekh-o), which is used in a metaphorical sense for human effort. Where thelo denoted the inner desire, purpose to do something, the verb trecho emphasizes the execution of that inner desire or purpose to do something. In Romans 9:16, the verb denotes that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human effort such as being obedient to the Law as a system of merit. The verb trecho functions as a substantive participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. The substantive participle form of the 2009 William E. Wenstrom, Jr. Bible Ministries 3

verb trecho functions as a genitive of source indicating that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human effort. The active voice indicates that the sinner as the subject performs of executing a inner desire or purpose. The present tense of the verb is diminished since the word functions as a substantive and is not emphasizing durative action. We will translate trecho, dependent upon human effort. Corrected translation thus far of Romans 9:16: Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire or dependent upon human effort Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. But is the adversative use of the conjunction alla (a)llav) (al-lah), which introduces a statement that stands in direct contrast with the idea that experiencing God s grace and mercy and thus eternal salvation is dependent upon human desire and effort. We will translate alla, but rather. Corrected translation thus far of Romans 9:16: Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire or dependent upon human effort but rather Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. God is the genitive feminine singular form of the noun theos (qeov$) (thehos), which refers to God the Father since He is that member of the Trinity that formed the plan of salvation for men, which is based upon God s grace policy and mercy. Of course, the other two members of the Trinity have the same nature as the Father and are equally gracious to sinners. The word functions as a genitive of simple apposition meaning that it stands appositive to the articular substantive participle form of the verb eleeo, who has mercy and clarifies who is the one who is gracious to sinners. We will translate the word, who is God (the Father). Romans 9:16, So then it does not depend on the man who wills or the man who runs, but on God who has mercy. Who has mercy is the articular genitive masculine singular present active participle form of the verb eleeo (e)leevw) (el-eh-eh-o), which means, to be gracious to those sinners who exercise faith in Christ and is use of God as the subject as indicated by the genitive form of the noun theos. We saw this word in Romans 9:15 where it meant, to be gracious to. 2009 William E. Wenstrom, Jr. Bible Ministries 4

Romans 9:15, Because, He says to Moses, I will be gracious to whomever I choose to be gracious to and in addition I will be merciful to whomever I choose to be merciful to. In Romans 9:16, the verb eleeo functions as a substantive participle as indicated by the definite article preceding it, which functions as a substantiver meaning that it converts the participle into a substantive. The substantive participle form of the verb eleeo functions as a genitive of source indicating that experiencing God s grace and mercy and thus eternal salvation is dependent upon Him who is gracious. The active voice indicates that God as the subject performs of being gracious. The present tense of the verb is diminished since the word functions as a substantive and is not emphasizing durative action. We will translate eleeo, dependent upon the one who is gracious. Completed corrected translation of Romans 9:16: Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire or dependent upon human effort but rather dependent upon the One who is gracious, who is God. In Romans 9:16, Paul is teaching that experiencing God s grace and mercy and thus eternal salvation is never based upon human desire or effort but rather it is totally and completely dependent upon God s grace policy. Grace is all that God is free to do in imparting unmerited blessings to those who trust in Jesus Christ as Savior based upon the merits of Christ and His death on the Cross. It is God treating us in a manner that we don t deserve and excludes any human works in order to acquire eternal salvation or blessing from God. Grace means that God saved us and blessed us despite ourselves and not according to anything that we do but rather saved us and blessed us because of the merits of Christ and His work on the Cross. It excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a non-meritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9). Ephesians 2:8-9, For by grace you have been saved through faith; and that not of yourselves, it is the gift of God, not as a result of works, so that no one may boast. 2009 William E. Wenstrom, Jr. Bible Ministries 5

Titus 3:5, He saved us, not on the basis of deeds, which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit. The unique Person of the Lord Jesus Christ and His finished work on the Crossis the source of grace (2 Cor. 8:9) and He is a gift from the Father (2 Cor. 9:15). 2 Corinthians 8:9, For you know the grace of our Lord Jesus Christ that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. 2 Corinthians 9:15, Thanks be to God for His indescribable gift! Jesus Christ was full of grace and truth (John 1:17) and the believer receives the grace of God through Him (John 1:16). John 1:16-17, For of His fullness we have all received, and grace upon grace. For the Law was given through Moses; grace and truth were realized through Jesus Christ. It is by the grace of God that Jesus Christ died a substitutionary spiritual death for all mankind (Heb. 2:9). Therefore, the throne in which Christ sits is a throne of grace (Heb. 4:16). Hebrews 2:10, But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. Hebrews 4:14-16, Therefore, since we have a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. For we do not have a high priest who cannot sympathize with our weaknesses, but One who has been tempted in all things as we are, yet without sin. Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. The grace of God has been extended to every member of the human race because of the act of love and justice on the Cross. At the Cross, the Father imputed the sins of every person in history-past, present and future to the impeccable humanity of Christ in hypostatic union on the Cross and judged Him as a substitute for the entire human race (Titus 2:11). Titus 2:11, For the grace of God has appeared, bringing salvation to all men. The message of God s saving act in Christ is described as the gospel of the grace of God (Acts 20:24), and the word of His grace (Acts 20:32; cf. 14:3). By His grace, God justifies the undeserving and unworthy through faith in His Son Jesus Christ (Rom. 3:24). Romans 3:23-24, For each and every person has sinned consequently, they are always failing to measure up to the glory originating from God with the 2009 William E. Wenstrom, Jr. Bible Ministries 6

result that they might, as an eternal spiritual truth, be undeservedly justified based upon His grace by means of the redemption, which is by means of the spiritual death of Christ who is Jesus. Grace is an absolute and is no longer grace if we are saved on the basis of human works (Rom. 11:6). Romans 11:6, But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. Believers in the Lord Jesus Christ are the recipients of three categories of grace: (1) Antecedent grace: The Father s work in eternity past. (2) Living grace: Our spiritual life and its accompanying invisible assets. (3) Eschatological grace: Resurrection bodies and our eternal inheritance. Ephesians 1:3-14, Worthy of praise and glorification is the God and Father of our Lord Jesus Christ, the One who has blessed with every spiritual blessing in the heavenlies in the Person of Christ. When He elected us to privilege in Him before the foundation of the world for the purpose of being holy and blameless before Him. By means of divine love He has predestined us for the purpose of adoption for Himself according to grace purpose of His will. For the praise of the glory of His grace by means of which (grace) He has graced us out in the Person of the Beloved. In whom (the Beloved) we have the redemption through His blood (Christ s substitutionary spiritual death), the forgiveness of sins according to the riches of His grace. From which (riches of His grace) He has directed infinite wealth toward all of us by means of all wisdom and perfect judgment. When He made known to all of us the mystery of His will according to His grace purpose, which He (the Father) purposed in Him (Christ). With respect to the dispensation of the fullness of the times to unite all things in the Person of Christ those in heaven and those on earth by means of Him (Christ). In whom also we have obtained an inheritance when we were predestined according to the purpose of the One who works all things according to the counsel of His will. For the purpose of us being for the praise of His glory, those of us who have confidently placed their trust in the Person of Christ. In whom (the Person of Christ) you have confidently placed your trust after hearing the word of truth, namely, the gospel of your salvation, in the Person of whom (Christ), in fact, when you had trusted, you were sealed with the Holy Spirit who is the Promise who (the Holy Spirit) is the guarantee of our inheritance until the deliverance of the purchase possession (church) for the praise of His glory. Therefore, since God has dealt graciously with the believer, the believer is in turn commanded to be gracious with all members of the human race, both believers and unbelievers (Eph. 4:32; Col. 3:13; 4:6; 1 Thess. 3:12). 2009 William E. Wenstrom, Jr. Bible Ministries 7

Colossians 3:12-13, So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. A Christian is someone who is a partaker of the grace of God (Phil. 1:7) and he is to live by the same principle of grace after salvation (Col. 2:6; Rom. 6:4). Grace is the Christian s sphere of existence (Rom. 1:7; 1 Cor. 1:3; Col. 1:2). The believer who rejects this principle is said to have fallen from grace, (Gal. 5:1-5). God in His grace and love disciplines the believer in order to get the believer back in fellowship with Himself (Heb. 12:5-12). He also trains the believer through undeserved suffering in order to achieve spiritual growth (2 Cor. 12:7-11). 2 Corinthians 12:9, And He has said to me, My grace is sufficient for you, for power is perfected in weakness. Most gladly, therefore, I will rather boast about my weaknesses, so that the power of Christ may dwell in me. The believer is commanded to grow in the grace and knowledge of our Lord Jesus Christ (2 Pet. 3:18). The believer experiences the grace of God while in fellowship with God, which is accomplished by obedience to the Word of God. God in His grace has given the believer the ability to learn and apply bible doctrine through the ministry of God the Holy Spirit in order to achieve spiritual maturity (Jn. 16:13-15; 1 Cor. 2:9-16). God in His grace has provided the church with the spiritual gift of pastorteacher to communicate the mystery doctrine for the church age, which produces spiritual growth (Eph. 3:1-5; 4:8-12, 16). The Christian life from beginning to end is built upon God's policy of grace (2 Cor. 6:1-9; Rom. 5:2; John 1:16). Romans 5:2, through whom also we have obtained our introduction by faith into this grace in which we stand; and we exult in hope of the glory of God. Romans 6:14, For sin shall not be master over you, for you are not under law but under grace. The grace of God has been manifested and revealed to the entire human race in time through the following: (1) Unique Theanthropic Person of Jesus Christ (2) Salvation work of Christ on the Cross (3) Word of God (4) Holy Spirit s various salvation and post-salvation ministries. God the Father according to His grace policy has provided the unbeliever the spiritual gift of evangelism and the royal ambassadorship of believers as the vehicles that God the Holy Spirit employs to communicate the Gospel of Jesus Christ for their salvation (Jn. 16:7-11; Eph. 4:11; 2 Cor. 5:17-21). God the Father according to His grace policy has provided the believer with the spiritual gift of pastor-teacher as the vehicle, which the Holy Spirit employs to 2009 William E. Wenstrom, Jr. Bible Ministries 8

communicate the Word of God, which produces spiritual growth (Eph. 3:1-5; 4:8-12, 16). God the Father according to His grace policy has provided the human race the Word of God and the Spirit of God, which reveal His plan from eternity past (Word: 2 Pet. 1:20-21; 2 Tim. 3:15-16; Spirit: Jn. 16:13-15; 1 Cor. 2:9-16). In relation to the unbeliever, God the Father s gracious provision of salvation based upon faith in the merits of the Person and Work of Christ on the Cross-is revealed by the Holy Spirit through the communication of the Gospel. In relation to the believer, the Holy Spirit through the communication of the Word of God reveals all the benefits of God the Father s gracious provision for their salvation. The Spirit of God through the communication of the Word of God reveals all that the Father has graciously done and provided for the believer to do His will. Therefore, we learn about the grace of God by listening to the Spirit s voice, which is heard through the communication of the Word of God. Colossians 1:3-6, We give thanks to God, the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus and the love which you have for all the saints; because of the hope laid up for you in heaven, of which you previously heard by means of the word of truth, the gospel which has come to you, just as in all the world also it is constantly bearing fruit and increasing, even as {it has been doing} in you also since the day you heard {of it} and understood the grace of God by means of truth. The Word of God informs the believer of all that God the Father has provided for the believer through Person, Work and Life of the Lord Jesus Christ. The Holy Spirit reveals the will of the Father through the communication of the Word of God (Acts 21:11; 28:25; 1 Cor. 12:3; 1 Tim. 4:1; Heb. 3:7; Rev. 2:7, 11, 17; 3:6, 13, 22). The grace of the Lord Jesus Christ is not only His impeccable unique Person and Work on the Cross but also it is the gift of His Words, His thoughts as communicated to the believer by the Holy Spirit. 1 Corinthians 2:16, For WHO HAS KNOWN THE MIND OF THE LORD, THAT HE WILL INSTRUCT HIM? But we possess the mind of Christ. The Spirit does not operate independently from the Word of God when He is actively working on behalf of the believer. John 16:13-15, But when He, the Spirit of truth, comes, He will guide you into all the truth; for He will not speak on His own initiative, but whatever He hears, He will speak; and He will disclose to you what is to come. He will glorify Me, for He will take of Mine and will disclose {it} to you. All things 2009 William E. Wenstrom, Jr. Bible Ministries 9

that the Father has are Mine; therefore I said that He takes of Mine and will disclose {it} to you. God the Holy Spirit in common grace makes the Gospel message understandable to the unbeliever (John 16:7-11; 1 Cor. 2:10-15). God in His grace has to seek after spiritually dead human beings who have no ability to seek Him (Rom. 3:11; 5:6-11; Eph. 2:1-5). In the Greek New Testament, the term charis is used in the expression grace and peace that appears in the introduction to his epistles. Philippians 1:1-2, Paul and Timothy, slaves owned by Christ Jesus, to all the saints in union with Christ who are presently located in Philippi including the overseers and deacons. Grace to all of you and peace from God our Father and the Lord Jesus Christ. Romans 1:7, To those who are presently located in Rome, loved by God, set apart ones, elected to privilege: Grace to all of you and peace that originates from God our Father and the Lord Jesus who is the Christ. In Philippians 1:2 and Romans 1:7, charis, grace refers to the revelation of the blessings and benefits given to the believer at the moment of salvation, and which blessings and benefits are imparted by the Holy Spirit through the communication of the Word of God, which is the mind of Christ. These blessings and benefits would include the revelation of the following: (1) character of God and the Lord Jesus Christ; (2) blessings effected by the work of the Trinity; (3) will of the Father; (4) provisions to perform the Father s will, (5) rewards for executing the Father s will. The impartation of these blessings to the believer pivots off his obedience to the will of the Father. Both the believer and the unbeliever learn of the grace of God (i.e. His unmerited favor) by listening to the voice of the Spirit, which is heard through the communication of the Word of God. The unbeliever receives the grace of God at the moment of salvation by obeying the voice of the Spirit, which is heard by the unbeliever through the communication of the Gospel for salvation by an evangelist or a believer operating under his royal ambassadorship. The believer receives the grace of God by obeying the voice of the Spirit who speaks to the believer regarding the will of the Father through the communication of the Word of God by the believer s divinely ordained pastor-teacher, or fellowbeliever. The Holy Spirit reveals the Word of God to the believer making it understandable to the believer since the Word of God is spiritual phenomena (Jn. 16:13-15; 1 Cor. 2:10-16). The human race would have no knowledge of who and what God is, what He has graciously done for the human race through the death, resurrection, ascension 2009 William E. Wenstrom, Jr. Bible Ministries 10

and session of Jesus Christ if it were not for the Spirit of God. He inspired the Scriptures, which reveals these things and who speaks to humanity through the communication of the Word of God. Nor would the human race know the extent to which and manner in which God has loved the entire human race if it were not for the Spirit of God inspiring the Scripture which reveals these things and who speaks to humanity through the communication of the Word of God. Believers would not know the deliverance that they can experience in time from Satan, his cosmic system and the old sin nature if it were not for the Spirit revealing through the communication of the Word of God the will of the Father and what the Father did on their behalf through Christ s death and resurrection, ascension and session. They would know nothing of the fantastic future that the believer has if it were not for the Spirit revealing it to the believer through the communication of the Word of God (1 Cor. 2). The believer could not experience fellowship with God if it were not for the Spirit and the Word. The believer is able to experience a relationship with His Master, the Lord Jesus Christ by obeying the Spirit s voice, which is heard through the communication of the Word of God. The believer experiences the blessings of having the character of Christ reproduced in their lives by obeying the Spirit s revelation of the Father s will, which is accomplished through the communication of the Word of God. Obedience to the Father s will as it is revealed by the Holy Spirit through the communication of the Word of God in turn enables the Holy Spirit to reproduce the life and character of Christ in the believer, which is the Father s will for the believer from eternity past. God the Father is the author of the salvation plan of God for sinful mankind that is based upon His grace policy and is executed by God the Son and revealed by the Holy Spirit. The attributes of each member of the Trinity are involved in grace in that the grace of God is expressed through the harmonious function of all God s divine attributes in relation to both men and angels. God the Father, God the Son and God the Holy Spirit are co-equal, co-infinite and co-eternal and all with the same divine essence. God is not only a unity of three Persons, all with same divine essence but also the essence of God is a unity of invisible attributes, never working independently of each other. If they did work independently of each other, this would corrupt the integrity of the divine essence. Each of the divine attributes has a role to play in man s salvation. Grace involves the attributes of each member of the Trinity providing in imparting unmerited blessings to the believer at the moment of salvation without compromising the divine integrity. They are also involved in providing the 2009 William E. Wenstrom, Jr. Bible Ministries 11

unbeliever the opportunity to receive these unmerited blessings by exposing them to the Gospel of grace. The attributes of God in relation to the unbeliever: (1) Sovereignty: God desires for all men to be saved, therefore He sent the Son into the world. (2) Righteousness: God demanded that the sins of mankind be paid for. (3) Justice: God executed the judgment of the Son for the payment of those sins. (4) Love: God provided the sacrifice of the Son because of His care for all mankind. (5) Eternal life: God offers His eternal life to anyone who trusts in His Son for salvation. (6) Omnipotence: God s power enabled Him through the Son to not only judge the sins of all mankind but to provide salvation for them as well. (7) Omniscience: God knew perfectly what would be needed in order to provide salvation for all mankind. (8) Omnipresence: God is always present with mankind and is thus intimately aware of the needs of all mankind. (9) Immutability: God s attributes never change at any time in their function toward mankind. (10) Veracity: God is always honest with men and will always give to mankind the facts about Himself and His attitude toward them. (11) Mercy: God s mercy is demonstrated toward all mankind in that He acted according to His grace policy and provided the sacrifice of the Son hopeless, helpless sinners. (12) Faithfulness: God fulfilled His promise to all mankind to provide a sacrifice for the sins of all mankind. (13) Goodness: God s will always do what is best for all mankind according to His perfect character. (14) Unity: The divine attributes of all 3 members of the Trinity are united in their function toward the unbeliever. The attributes of God in relation to the believer: (1) Sovereignty: God desires to have fellowship with the believer. (2) Righteousness: God demands that the believer acknowledge to Him in Jesus name in order to be restored to fellowship with him. (3) Justice: God restores the believer to fellowship when the believer meets the demands of His righteousness. (4) Love: God cares for the believer in that He provided the sacrifice of His Son that enables the believer to be restored to fellowship. (5) Eternal life: God s life provides the believer with the capacity to live with Him and have fellowship with Him forever. (6) Omnipotence: God s power not only enables Him to restore the believer to fellowship who appropriates the sacrifice of Christ on the Cross. (7) Omniscience: God knew perfectly what would be needed in order have fellowship with the believer. (8) Omnipresence: God is always present and thus always available to have fellowship with the believer at any time. (9) Immutability: God s attributes never change in their function toward the believer. (10) Veracity: God is always honest with the believer and will always give to the believer the facts about Himself and His attitude toward the believer. (11) Mercy: God s mercy is demonstrated toward the believer in that He acted according to His grace policy and provided the sacrifice of the Son that enables the believer to be restored to fellowship. (12) Faithfulness: God fulfills His 2009 William E. Wenstrom, Jr. Bible Ministries 12

promise to restore the believer to fellowship when the believer acknowledges any know sin to the Father in the name of the Lord Jesus. (13) Goodness: God s will always do what is best for the believer according to His perfect character. (14) Unity: The divine attributes of all 3 members of the Trinity are united in their function toward the believer. Grace is God giving of Himself (His holiness) in order to benefit all mankind. Grace is the sum total of unmerited benefits, both temporal and spiritual, imparted to the sinner through the harmonious function of the sum total of divine attributes of each member of the Trinity as a result of the sinner making the non-meritorious decision to trust in the Person and Work of Christ on the Cross. This is why John writes the following: John 1:16, For of His fullness we have all received, and grace upon grace. As we noted in Romans 9:14, Paul emphatically declares that there is never any unrighteousness with respect to God s judgment in rejecting unregenerate Israel in his day and accepting those Jews who had faith in His Son Jesus Christ. Also, in this passage he indicates that there is never any unrighteousness in God s judgment with respect to His dealings in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people. In Romans 9:15, Paul supports this argument by presenting the basis for his statement in Romans 9:14 that God is never unfair. In Romans 9:15, Paul emphatically declares that there is no unrighteousness with respect to God s judgment in rejecting unregenerate Israel in his day and accepting those Jews who had faith in His Son Jesus Christ. Nor, was there unrighteousness in God s judgment with respect to His dealings in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people. His reasoning is that God is sovereign and can be merciful and compassionate to whomever He desires. In Paul s day, God rejected unsaved Israel and accepted those Jews who had faith in His Son Jesus Christ because He is sovereign to do so. However, we must qualify this by saying that those whom God rejected for rejecting His Son as Savior, God desired for them to be saved but they refused His offer of salvation in His Son. Therefore, grace and mercy was extended to all men, both Jew and Gentile on the basis that Jesus Christ s spiritual death on the Cross propitiated the Father s holiness, which demanded that sin and sinners be the objects of His wrath, i.e. His righteousness indignation. Thus, those who experienced the grace and mercy of God are those who accepted God s free gift of salvation through faith alone in Christ alone and those who did not did not were those who rejected Christ as Savior. Also, God was never unjust in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people because God is 2009 William E. Wenstrom, Jr. Bible Ministries 13

sovereign. He chose to extend grace and mercy to Isaac and Jacob by making them members of His covenant people since He has that right to do so. This is not to say that Ishmael and Esau were never extended grace and mercy in the sense that they could not get saved since God desires all men to be saved. So God extended grace and mercy to these two but Isaac and Jacob not only received grace and mercy in the form of the offer of salvation but also they received it in the form of being made members of the covenant people of God. Neither earned it or deserved it since no man has any merit with God. Then, in Romans 9:16, he teaches that experiencing God s grace and mercy and thus eternal salvation is never dependent human desire or effort but rather it is based upon God s grace policy. So in Romans 9:15-16, Paul views God s sovereignty and righteousness from the positive side in that He has every right to accept those into His family who exercise faith in His Son, Jesus Christ. Then, in Romans 9:17, he views God s sovereignty from the negative side to further illustrate why God is never unfair for rejecting those in Paul s day who rejected Jesus Christ as Savior as well for rejecting Ishmael and Esau. 2009 William E. Wenstrom, Jr. Bible Ministries 14

Romans 9:17-Paul Cites Exodus 9:16 To Illustrate That God Is Never Unfair For Rejecting Unregenerate Israel And Ishmael And Esau We continue with our study of Romans chapter nine by noting Romans 9:17 and in this passage, Paul cites God s confrontation with Pharaoh of Egypt to illustrate further his statement in Romans 9:14 that God is never unfair. In Romans 9:15-16, Paul views God s sovereignty and righteousness from the positive side in that He has every right to accept those into His family who exercise faith in His Son, Jesus Christ. In Romans 9:17, he views God s sovereignty and righteousness from the negative side to further illustrate why God is never unfair for rejecting those in Paul s day who rejected Jesus Christ as Savior as well for rejecting Ishmael and Esau. Romans 9:17, 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. For is the emphatic or intensifying use of the post-positive conjunction gar (gavr), which introduces a statement that advances upon Paul s statements in Romans 9:14-16 and intensifies them. As we noted in Romans 9:14, Paul emphatically declares that there is never any unrighteousness with respect to God s judgment in rejecting unregenerate Israel in his day and accepting those Jews who had faith in His Son Jesus Christ. Also, in this passage he indicates that there is never any unrighteousness in God s judgment with respect to His dealings in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people. Romans 9:14, Therefore, what is the conclusion that we are forced to? There is, as an eternal spiritual truth no unrighteousness with respect to the judgment of God (the Father), is there? Absolutely not! In Romans 9:15, Paul supports this argument by presenting the basis for his statement in Romans 9:14 that God is never unfair. His reasoning is that God is sovereign and can be merciful and compassionate to whomever He desires. Romans 9:15, Because, He says to Moses, I will be gracious to whomever I choose to be gracious to and in addition I will be merciful to whomever I choose to be merciful to. In Paul s day, God rejected unsaved Israel and accepted those Jews who had faith in His Son Jesus Christ because He is sovereign to do so. However, we must qualify this by saying that those whom God rejected for rejecting His Son as Savior, God desired for them to be saved but they refused His offer of salvation in His Son and so God only rejects those who reject Him. Therefore, grace and mercy was extended to all men, both Jew and Gentile on the basis that Jesus Christ s 2009 William E. Wenstrom, Jr. Bible Ministries 15

spiritual death on the Cross propitiated the Father s holiness, which demanded that sin and sinners be the objects of His wrath, i.e. His righteousness indignation. Thus, those who experienced the grace and mercy of God are those who accepted God s free gift of salvation through faith alone in Christ alone and those who did not did not were those who rejected Christ as Savior. Also, God was never unjust in the past when He chose Isaac over Ishmael and Jacob over Esau to be members of His covenant people because God is sovereign. He chose to extend grace and mercy to Isaac and Jacob by making them members of His covenant people since He has that right to do so. This is not to say that Ishmael and Esau were never extended grace and mercy in the sense that they could not get saved since God desires all men to be saved. So God extended grace and mercy to these two but Isaac and Jacob not only received grace and mercy in the form of the offer of salvation but also they received it in the form of being made members of the covenant people of God. Neither earned it or deserved it since no man has any merit with God. Nor, did Ishmael and Esau not merit being chosen to be members of the covenant people of God. Then, in Romans 9:16, Paul teaches that experiencing God s grace and mercy and thus eternal salvation is never dependent upon human desire or effort but rather it is based upon God s grace policy. Romans 9:16, Therefore in fact, it is never, as an eternal spiritual truth, dependent upon human desire or dependent upon human effort but rather dependent upon the One who is gracious, who is God. So in Romans 9:15-16, Paul views God s sovereignty and righteousness from the positive side in that He has every right to accept those into His family who exercise faith in His Son, Jesus Christ. Now, in Romans 9:17, he views God s sovereignty and righteousness from the negative side to further illustrate why God is never unfair for rejecting those in Paul s day who rejected Jesus Christ as Savior as well for rejecting Ishmael and Esau. In fact Romans 9:17-18 parallels Romans 9:15-16. The emphasis in these verses is to demonstrate that God is not unrighteousness in His dealings with Israel in Paul s day or with Ishmael and Esau since Paul is answering further the rhetorical question in Romans 9:14. Paul uses God s sovereignty, grace and mercy to demonstrate this principle. Therefore, the conjunction gar in Romans 9:17 is introducing a statement that advances upon Paul s statements in Romans 9:14-17 and intensifies them. Here in Romans 9:17, Paul cites Exodus 9:16, which records God s confrontation with the unregenerate Pharaoh of Egypt to illustrate further his statements in Romans 9:14-17 that God is never unfair. This is substantiated by Paul s statement in Romans 2009 William E. Wenstrom, Jr. Bible Ministries 16

9:18 that God exercises grace to whomever He chooses to extend grace to and hardens whomever He chooses to harden as a result of their unbelief. Romans 9:18, So then He has mercy on whom He desires, and He hardens whom He desires. Consequently, Romans 9:17-18 present the second reason as to why God is never unjust. We will translate gar, in fact. Romans 9:17, 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. The Scripture is the articular nominative feminine singular form of the noun graphe (grafhv) (graf-ay), which refers to the Old Testament passage cited by Paul in this passage, namely, Exodus 9:16. Paul employs the Old Testament Scriptures, quoting Exodus 9:16 in order to validate his teaching that God is never unjust in rejecting those who reject His Son. He is utilizing the sword of the Spirit by employing Exodus 9:16 to support his teaching that God is never unjust in His dealings with the human race. Ephesians 6:17, Also, I solemnly charge all of you to take hold of your helmet, which is your salvation as well as your sword that originates from the Spirit, which is, as an eternal spiritual truth, God s Word. In a sense Paul is personifying the Old Testament Scriptures in the sense that he is appealing to Exodus 9:16 to testify as a witness that God is never unjust. Paul introduces the quotation from Exodus 9:16 with the statement that the Scripture says rather than God said simply because he is quoting the Old Testament. The definite article preceding the noun graphe, Scripture is kataphoric meaning that it points to the quotation from Exodus 9:16 that immediately follows. The article is anticipatory and is followed a quotation from Exodus 9:16 that identifies for the reader the exact passage of Scripture that Paul is using to support his teaching that God is never unjust with members of the human race when He rejects those in unbelief and accepts those who exercise faith. The noun graphe functions as a nominative subject meaning that it is performing the action of the verb lego. We will translate the articular form of graphe, the Scripture. Romans 9:17, 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. 2009 William E. Wenstrom, Jr. Bible Ministries 17

Says is the third person singular present active indicative form of the verb lego (levgw), which refers to the content of what the Lord communicated to the unregenerate Pharaoh of Egypt that is recorded in Exodus 9:16. The third person singular form refers to the Lord who spoke to Moses in Exodus 33:19. This is a perfective present, which is used to emphasize the results of a past action. Therefore, the perfective present of the verb lego emphasizes that even though Exodus 9:16 was written in the past, it still speaks today and is binding on the hearers. The active voice indicates that the Lord as the subject produced the action of the verb in communicating to Moses that which is recorded in Exodus 9:16. The indicative mood is declarative presenting this assertion as an unqualified statement of fact. We will translate lego, says. Corrected translation thus far of Romans 9:17: In fact, the Scripture says Romans 9:17, 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. To Pharaoh is the articular dative masculine singular form of the name Pharao (farawv) (far-ah-o), which refers to Amenhotep II of the eighteenth dynasty of Egypt. Moses was born in the very year of the death of Amenhotep I, who reigned between 1546-1526 B.C. and was the Pharaoh that was responsible for the repressive policies against the Israelites. The Exodus occurred 480 years prior to the laying of the foundations of Solomon s temple according to 1 Kings 6:1, which was during Solomon s 4th year of reign in 966 B.C. The Exodus according to normal hermeneutics and serious appraisal of the biblical chronological data took place in 1446 B.C., took place during the reign of Amenhotep II of the eighteenth dynasty of Egypt. The name Pharaoh pronounced PHAY row, was the title of the kings of Egypt until 323 B.C. and in the Egyptian language the word Pharaoh means great house. This word was originally used to describe the palace of the king but around 1500 B.C. this term was applied to the Egyptian kings and meant something like his honor, his majesty. The articular construction of the name Pharao in Romans 9:17 indicates that the individual that the Lord spoke to through Moses is well-known to the reader since they received instruction with regards to this story of the Lord s confrontation with Pharaoh in the time of Moses. 2009 William E. Wenstrom, Jr. Bible Ministries 18

This word functions as a dative of indirect object where the dative substantive is that to or for which the action of the verb is performed. When the verb is in the active voice as we have here in Romans 9:17, the indirect object receives the direct object. The direct object is found in the quotation from Exodus 9:16. Therefore, as a dative of indirect object the name Pharao, Pharaoh received the statement from the Lord, which is recorded in Exodus 9:16. We will translate word to Pharaoh. After this word in the original text, we have the conjunction hoti (o^ti) (hot-ee), which is correctly not translated. The word is employed with the indicative mood of the verb exegeiro, I RAISED YOU UP in order to form a recitative hoti clause in direct discourse. This type of clause is a specialized form of a direct object clause after verb of perception (lego, says ), which contains direct speech. In direct discourse, the conjunction hoti should not be translated but rather in its place there should be quotation marks. Corrected translation thus far of Romans 9:17: In fact, the Scripture says to Pharaoh Romans 9:17, 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. The statement, 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 is a quotation from Exodus 9:16. This passage records the Lord s instructions to Moses about what he is to say to Pharaoh when He sends Moses and Aaron to appear a sixth time before Pharaoh to demand the release of the people of Israel from the slavery of Egypt. Exodus 9:16, But, indeed, for this reason I have allowed you to remain, in order to show you My power and in order to proclaim My name through all the earth. The statement I have raised you up differs from the Septuagint and the Hebrew Massoretic text. The Septuagint: kaiv e%neken touvtou diethrhvqh$ i%na e)ndeivcwmai e)n soiv thvn i)sxuvn mou, kaiv o%pw$ diaggelh~ tov o&nomav mou e)n pavsh th~ gh~. Cranfield commenting on the fact that the quotation of Exodus 9:16 in Romans 9:17 differs from the Septuagint, writes, The quotation of Exodus 9:16 differs from the LXX in several respects: (i) Instead of kaiv e%neken touvtou Paul has the more forceful ei)$ au)tov tou~to, an expression which he uses elsewhere (13:6; 2 Cor. 5:5; Eph. 6:22; Col. 4:8). It represents rather more adequately the MT w e ulam ba a bur zo t; and it brings out more emphatically the idea of purpose. (ii) Instead of 2009 William E. Wenstrom, Jr. Bible Ministries 19