Romans 9:14-18

Text

Romans 9:14-18. What shall we say then? Is there unrighteousness with God? God forbid. Romans 9:15 For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. Romans 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. Romans 9:17 For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. Romans 9:18 So then he hath mercy on whom he will, and whom he will he hardeneth.

REALIZING ROMANS, Romans 9:14-18

415.

To accuse God of arbitrariness is not new. The Jews did it long ago. See Romans 9:14. Just what type of arbitrariness was meant?

416.

Look up the reference in Numbers in which God spoke to Moses. It will help you to understand the point of Paul.

417.

Please remember the point in this section. What is it?

418.

In what matters does the sovereignty of God operate? In all matters?

419.

Man's will or efforts have nothing to do with God's decisions. Is this the teaching of Romans 9:16?

420.

God raised up Pharaoh for a purpose. What was it? What was the point of this illustration as it applied to the saints in Rome?

421.

Explain God's responsibility in the hardening of Pharaoh's heart. Explain Pharaoh's responsibility.

Paraphrase

Romans 9:14-18. What shall we say, then, concerning the election of Isaac preferably to Ishmael, and of Jacob preferably to Esau, to be the seed to whom the temporal promises were made? Is not injustice with God? By no means.

Romans 9:15 For, to show that God may bestow his favors on whom he pleases, he saith to Moses, I will be gracious to whom I will be gracious, and I will show mercy on whom I will show mercy. In conferring favors on nations, and in pardoning those who deserve destruction, I act according to my own pleasure.

Romans 9:16 So then, the election did not depend on Isaac, who willed to bless Esau, nor on Esau, who ran for venison, that his father might eat and bless him; but it depended on God, who may bestow his favors as he pleaseth.

Romans 9:17 Besides, the punishment of nations is sometimes deferred, to show more conspicuously the divine justice and power in their after punishment; for the scripture saith to Pharaoh, even for this same purpose I have raised thee and thy people to great celebrity, and have upheld you during the former plagues, that, in punishing you, I might show my power, and that my name, as the righteous Governor of the world, might be published through all the earth.

Romans 9:18 Well, then, from the election of Jacob, it appears that God bestows his favors on what nation he will; and from the destruction of Pharaoh and the Egyptians it appears, that whom he will he hardeneth, by enduring their wickedness with much long-suffering. Romans 9:22.

Summary

Is it not unjust in God to choose one and reject another, as in the case of Jacob and Esau? Not at all, for in doing so, he acts according to his own avowed principles of conduct, which must be assumed to be right. Accordingly, he said to Moses, I will make my own sense of right my rule in showing mercy. It was on this principle that he set up Pharaoh to be king. But all these choices create mere worldly distinctions. They are not choices relating to eternal life.

Comment

b.

The second objection stated and answered. Romans 9:14-18

(1) Objection stated: Romans 9:14 a. We come now to a new thought. It is connected with what has been said, but it is yet another thought. Paul has answered the question found in Romans 9:6 concerning the word of God coming to nought, His reply was based upon the sovereign will of God, and although it would in itself answer the objection about to be raised, the apostle nevertheless raises this question: Is there unrighteousness with God? From what has been said, could we not imagine that God was a little too arbitrary, and would not his actions injure our sense of justice? Romans 9:14 a

(2) Objection answered. Romans 9:14 b - Romans 9:18. God forbid. Then follow the principle and illustration which most completely answer this objection. First we have the principle stated. God stated it to Moses when Moses desired to see Jehovah (Exodus 33:1-23). He let Moses know that it would make no difference as far as his decision was concerned that Moses wanted to see him since Moses had done nothing that would merit a viewing of God. But because of God's own choice, he decided to let Moses catch a glimpse of him. Notice, please, that the matters wherein these choices are made never involve salvation of a man's soul. When the eternal destiny of man is involved, God acts in accordance to the principles he has laid down for their salvation, and these principles have ever been the same: faith, repentance and obedience. Nevertheless, Jehovah chooses both the occasion and the object of mercy, and he is not regulated by anything external to him. Likewise the stronger element of compassion (mercy with the heart in it) is also shown to those persons chosen by God. I deem it imperative that we understand one principle right here, and that is that this free reign of God's mercy and compassion is all related as occurring in the Old Testament and must not be carried over into the New Testament dispensation. We find in the new covenant no such free reign of sovereign decision relating to that great host whom God calls to be his children. God was free, but in his goodness he chose to provide salvation to those who would accept it on his conditions. Thus the Lord, being free, chose to be bound by his covenants and promises, even as the Lord Jesus, being rich, chose to be poor (2 Corinthians 8:9). Paul proves God's past freedom; no one save the Jew of his day ever denied it; but to say that Paul establishes a present freedom and absolute sovereignty in God, which robs man of his freedom to do right or wrong, repent or continue in sin, accept Christ or reject him, etc., is to dynamite the gospel, and blast to shivers the entire rock of New Testament Scripture. Calvinism denies to God the possibility of making a covenant, or giving a promise, for each of these is a forfeiture of freedom, a limitation of liberty. According to Calvinism, God is absolutely free; according to the Scripture, he is free save where he has pledged himself to man in the gospel. McGarvey and Pendleton, p. 397. Romans 9:14 b - Romans 9:15

225.

State in your own words the second objection.

226.

What was the principle stated in the case of the Moses which answered the objection?

227.

In what matters does God make choices? In what matters is he regulated by his own covenant?

In conclusion concerning the exercise of God's power of choice, we have a negative statement with a positive conclusion: So then it is not for him that willeth, nor of him that runneth, but of God that hath mercy. It is not of him that willeth means that the desires of man have nothing to do with the decisions of God. Man's will has everything to do with his salvation, but nothing to do with the eternal decisions of God's economy. Nor of him that runneth is another figure of speech describing the same thought, suggesting that man could not influence God any more than a runner who has won a race could influence the judges (Man does influence God in some things, but not in the subject discussed). In other words, the reasons for showing mercy by making a choice between Isaac and Ishmael, Jacob and Esau, are all of God, not through anything that either Isaac or Jacob did to influence God in his choice. Romans 9:16

There is yet one more scriptural example of God's independent selection of men to occupy certain positions on earth. This had to do with his choice of Pharaoh. The choices we have discussed were confined to the Hebrew nation, but we now find an example of God's supreme authority in the life of a Gentile ruler. This would surely further strengthen the point under discussion that the Jew need not wonder that it behooved the Christ to suffer and that by him everyone that believeth is justified from all things, from which he could not be justified by the law of Moses (Acts 13:39). If God could and did make these unexplainable choices, and especially the one in respect to Pharaoh, if these were not questioned, then neither should his choice be questioned in respect to salvation in Christ. Romans 9:17

We do not wish to appear to be reproducing the works of another, but the words of McGarvey and Pendleton (pages 398-401) speak so well upon these verses that we feel a reproduction of their words would greatly enhance this section. -For this very purpose did I raise thee up (cause thee to occupy a time and place which made thee conspicuous in sacred history), that I might show in thee my power, and that my name might be published abroad in all the earth.-' (For the publishing of God's name, see Exodus 15:14-16; Joshua 2:9-10; Joshua 9:9). The dispersion of the Jews and the spread of Christianity have kept God's name glorified in the history of Pharaoh to this day. Paul is still establishing by Scripture God's freedom of choice. He chose the unborn in preference to the born; he chose between unborn twins; he chose between the shepherd Moses and Pharaoh the king. In this last choice Moses was chosen as an object of mercy, and Pharaoh as a creature of wrath, but his latter choice in no way violates even man's sense of justice. Instead of raising up a weak and timid owner of the Hebrew slaves, God exalted Pharaoh, the stubborn, the fearless. And who would question God's right to do this? Having put Pharaoh in power, God so managed the contest with him that his stubbornness was fully developed and made manifest, and in overcoming his power and stubbornness through the weakness of Moses, God showed his power. The transaction is very complex. God starts by stating the determined nature of Pharaoh (Exodus 3:19) and follows the statement with the thrice-repeated promise, -I will harden his heart-' (Exodus 10:1). Thrice it is said that his -heart was hardened as Jehovah had spoken-' (Exodus 7:13; Exodus 8:19; Exodus 9:35). Once it reads that his -heart was hardened, and he hearkened not unto them, as Jehovah had spoken-' (Exodus 7:22). Five times we read that -Jehovah hardened-' his heart (Exodus 9:12; Exodus 10:20; Exodus 10:27; Exodus 11:10; Exodus 14:8). Thus thirteen times (with Exodus 8:15, fourteen times) Pharaoh's hardness of heart is said to be the act of God. (cf. Deuteronomy 2:30; Joshua 11:20; Isaiah 63:17; John 12:40; John 9:39; Mark 4:12.) Inexorably so? By no means: God would have gotten honor had he relented before matters reached extremes. Hence Pharaoh is called upon to repent (Exodus 10:3), and several times he is near repenting, and might have done so had not God been too ready to show mercy (Exodus 8:28; Exodus 9:27; Exodus 10:24). So there was sin in Pharaoh. We read that his -heart is stubborn-' (Exodus 7:14); -was stubborn-' (Exodus 9:7). -Pharaoh hardened his heart, and hearkened not unto them, as Jehovah had spoken-' (Exodus 8:15). -Pharaoh hardened his heart-' (Exodus 8:32; 1 Samuel 6:6). -Pharaoh sinned yet more, and hardened his heart-' (Exodus 9:34). As the hardening was the joint work of Pharaoh and God, and as Pharaoh sinned in hardening his heart, God's part in the hardening was not an absolute, overmastering act. It was not even a persuasive act, as in cases of conversion. God hardened Pharaoh's heart by providing opportunity and occasion, as the narrative shows, and Pharaoh did the rest by improving the opportunity in the service of the devil. The same act of patience, forbearance and mercy which softens one heart hardens another by delaying punishment, as we may see every day. The same sunshine that quickens the live seed rots the dead one. The Jews approved God's course toward Pharaoh, but resented the same treatment when turned upon themselves, ignoring the natural law that like causes produce like effects. God found Pharaoh hard and used him for his glory negatively. He found Israel hard and made the same negative use of them, causing the gospel to succeed without them, thus provoking them to jealousy. (Romans 10:19) -So then (see Romans 9:16) he hath mercy on whom he will, and whom he will he hardeneth.-' (This does not mean that God arbitrarily chooses the worst people upon whom to shower his mercies and chooses those who are trying hard to serve him and hardens them that he may punish them.) The point is that, in the absence of any promise or other self-imposed limitation, God is free to choose whom he will for what he will. As applicable to Paul's argument, it means that God's freedom of choice is not bound by man's judgment or estimation, for he may prefer the publican to the Pharisee (Luke 18:9-14) and may choose rather to be known as the friend of sinners than the companion of the rulers and chief priests, and he may elect the hedgerow Gentile to the exclusion of invited but indifferent Jews (Luke 14:23-24). God is bound by his nature to choose justly and righteously, but all history shows that man cannot depend upon his sin-debased judgment when he attempts to specify what or whom God approves or rejects. Here we must be guided wholly by his word, and must also be prayerfully careful not to wrest it. In short, it is safer to say that God chooses absolutely, than to say that God chooses according to my judgment, for human judgment must rarely square with the divine mind. Had the Jew accepted Paul's proposition, he might centuries ago have seen the obvious fact that God has chosen the Gentiles and rejected him; but, persisting in his erroneous theory that God's judgment and choice must follow his own petty notions and whims, he is blind to that liberty of God's of which the apostle wrote, and naturally

228.

What one principle is of import in a discussion of this section? Prove the principle by examples.

229.

What is the predominant difference between Calvinism and the Scripture?

230.

What is the meaning of Romans 9:16?

231.

In what sphere or in what realm were the choices of God confined?

232.

Why would the example of Pharaoh be a particularly appropriate one to convince the Jew?

233.

How did these choices relate to salvation in Christ?

234.

How did God use Pharaoh to show in him His power and to publish abroad His name?

235.

How was God's power evidenced in His dealing with Pharaoh?

236.

Explain the thought of the hardening of Pharaoh's heart. What part did God have? What part did Pharaoh play?

237.

What did the Jews accept in the case of Pharaoh that they resented in their own case?

238.

Explain Romans 9:18, paying special heed to the notes.

For, Och! mankind are unco weak,

an-' little to be trusted;

If self the wavering balance shake,

It's rarely right adjusted!