Sunday, August 14th, 2011
Romans 9:6-13; John 6:41-71; Galatians chs 3 & 4
“Power Proclamation”
Bible Memory Verse for the Week: But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. — 1 Peter 2:9
Background Information:
- Paul’s point in Romans 9:6-33 is that Israel’s rejection of Jesus as the Messiah did not prove Jesus was not of God but, to the contrary, that unbelieving Israeland Israelites were not of God. Their rejection did not abrogate God’s promise but simply gave further evidence that His promise had always been to those who believed as Abraham believed, not to those who were merely his physical progeny. At the end of the chapter in Galatians cited above, Paul reiterates that “if you belong to Christ, then you are Abraham’s offspring, heirs according to promise” (Gal. 3:29). (John MacArthur, The MacArthur New Testament Commentary–Romans 9-16, pp. 24-25)
- Paul states the thesis of chapters 9-11 in 9:6a. Then, in 9:6b-29 he presents his first response to the problem of God’s faithfulness to his word of promise to Israel. It focuses on Israel’s past and explores the exact meaning and scope of that promise. Essentially, Paul wants to show that God never promised salvation to all of Israel. He has always chosen some from within national Israelto be his true people–what the prophets called a “remnant” (see v. 27). If, then, only a minority of Jews has responded to the gospel and joined God’s eschatological people, no contradiction with the OT can be found. (Douglas J. Moo, The NIV Application Commentary: Romans, 298)
- Of course, this raises the question: Is there arbitrariness in God? Is he capricious? Do his choices border on the irrational with no legitimate reason whatsoever? Absolutely not! God never does anything without a reason. It is beyond the character of God to act in a whimsical, capricious manner. God’s decisions are always taken in accordance with his character. But the spectre of arbitrariness is here because the Scripture makes it very clear that there is no reason in the elect why God has chosen them. But the fact that there is no reason in them, does not mean that there is no reason at all. God has a reason for doing what he does. But the point is that the reason does not lie within us. (R.C. Sproul,The Gospel of God–Romans, p. 166)
- In verse 6a we hear the thesis that Paul defends in these three chapters: “It is not as though God’s word had failed.” This issue arises because Israel’s cursed status (9:3) appears to contradict the blessings and promises God had bestowed on her (9:4-5). To defend the gospel, Paul must defend God’s faithfulness to his promises to Israel. For if God has gone back on his word to Israel, then a deep chasm between the Old and New Testament opens up, and the good news can no longer claim the God of Israel as its author. The whole plan of salvation crashes. (Douglas J. Moo, The NIV Application Commentary: Romans, p. 299)
- (v. 13) Jesus spoke similarly when he said, “If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.” (Lk 14:26). Jesus was not advising his disciples to have an attitude of hostility toward their earthly parents. Jesus knew that people are called to honor their father and mother, something they certainly are not doing if they despise them. Jesus was making a comparison. Those who want to love him must love him before all others. Jesus requires that the love we have for our friends, spouse, mother, father, or children be so much less than the love we have for him that it could be seen as hatred. (RC Sproul,St. Andrew’s Expositional Commentary: Romans, p. 317)
The question to be answered is . . . Why does Paul make such a big deal about God being the One who determines who His family will be?
Answer: Because God is faithful and we are not. If it was left entirely up to us, we would be unable to chose wisely and become a part of God’s family. We not only lack the moral capacity to choose God, but we are, in fact, natural enemies of God. If it were not for God and His Spirit assisting us, we could never make the wise choices we need to make to become a part of God’s family. Besides, it is a great comfort and reassurance that our salvation is ultimately dependant upon God and not on us.
The Word for the Day is . . . Election
When people asked Charles Spurgeon how they could know if they were of the elect he would answer: “If you are worried about it, then you are.” –Doubt and Assurance, R.C. Sproul, p. 77
What are the Power Proclamations that Paul makes in Romans 9:6-13?:
I. Not all “Israel” is Israel: There is a biological Israel and spiritual Israel. (Rom 9:6 see also: Rom 2:28-29; 9:24; 11:7; 1 Thes 1:4 )
God did not base His election on the physical. Therefore, if the nation of Israel–Abraham’s physical descendants–has rejected God’s Word, this does not nullify God’s elective purposes at all. (Warren W. Wiersbe, Be Right–Romans, p. 103)
God’s sovereignty remains operative through a principle of two Israels: For not all who are descended from Israel are Israel. The first Israel (all who are descended from Israel) refers to ethnic Israel, whereas the second refers to Israel that received the gospel, the “Israel of God,” according to Galatians 6:16. Herein lie the seeds of the idea of the remnant, a true Israel within nominal Israel, which will be developed in chapter 11. (James R. Edwards, New International Biblical Commentary–Romans, p. 231)
Not only could the descendants of those sons not be the children of God’s promise, but even the privileged descendants of Sarah through Isaac could not become full heirs of the promise merely by their physical lineage. God has always known that Jews would be spiritually dead and cut off from the promise and from salvation. Neither are they all children because they are Abraham’s descendants states the same truth. Because some Jews reject Jesus does not prove He is not Messiah, nor does it denigrate the integrity of God. He knew there would be unbelieving Jews throughout all Israel’s history. (John MacArthur, The MacArthur New Testament Commentary–Romans 9-16, pp. 22-23)
“Now,” Paul must imply as a conclusion of this part of his argument, “what is to prevent God’s making a further decision as to just who shall belong to the Israelwhich receives the fulfillment of the promises? Indeed [as he says in 4:16] such recipients of the promises need not be Jews at all.” In other words, God’s covenant with Israelcould not be regarded as having become invalid even if all Jews rejected the gospel and missed the fulfillment of the promise, because “Israel” means not Jews by natural descent, but the elect, of whatever nation. (Abingdon Press, The Interpreter’s Bible, Vol. IX, p. 543)
II. God’s children are children of promise: They live by faith. (Rom 9:8 see also: Gal 3:26; 1 Cor 1:1-2; 1 Pt 2:9)
God’s election is the cause, and our believing in Christ is the effect. — The Attributes of God, Arthur W. Pink, p. 23
When the promise was given to Abraham and to his children, it would have been easy to conclude that it applied to all his progeny. That is what the Jews thought. Since they were children of Abraham, they held that the promises were theirs as a matter of course. But it is not so . “Not all are children of Abraham because they are his descendants,” Paul says. From the viewpoint of nature, one might think that the promise was as valid for Ishmael as for Isaac, for both were Abraham’s sons. But God gave the promise to Isaac, “Your descendants will be reckoned through Isaac” (cf. Gen. 21:12). Even when He gave the promise, God showed that there is a distinction between those who are born according to the flesh and those who are born in the strength of the promise (Gal. 4:23). So it was not by virtue of natural descent that Isaac became the heir of Abraham’s blessing, but through special divine promise; only in that way was he a “child of promise.” He became that, not by virtue of what he himself was, but by what God would make him. From this concrete example Paul now draws the general statement, “It is not the children of the flesh who are the children of God, but the children of promise are reckoned as descendants.” (Anders Nygren, Commentary on Romans, pp. 362-363)
Paul’s first illustration of God’s sovereign choice is Abraham and his children. Just being Abraham’s physical descendants did not guarantee an inheritance. The line of natural descent was not the same as the line of promise. Abraham had children by three different women (Isaac, by Sarah–see Genesis 21:1-7; Ishmael, by Hagar–see Genesis 16; and six sons by Keturah–see Genesis 25:1-4). But God made it clear that the line of promise would be through Isaac only: “It is through Isaac that your offspring will be reckoned” (Genesis 21:12 NIV). God made a sovereign choice regarding who among Abraham’s physical descendants would carry the line of promise, the line that would result in the Messiah. God did not choose Isaac because he was better than his half brothers; the choice was made before Isaac was even born. Instead, it was simply God’s sovereign choice. (Bruce B. Barton, Life Application Bible Commentary–Romans, pp. 178-179)
The “children of promise” are the spiritual offspring of Abraham, including all true believers. It is not by being natural children, born in the line of Abraham and Isaac, that the Jews can be saved and considered God’s children and children of the promise (notice the distinction between “natural children” and “God’s children”). Instead, it is by believing in God’s Son, Jesus Christ. (Bruce B. Barton, Life Application Bible Commentary–Romans, p. 180)
Not in all the descendants of Abraham or of Israelwas the covenant promise destined to be fulfilled but only in the hearts and lives of those who by God’s grace would repose their trust in him and strive to obey his will out of gratitude. See Gn 15:6; 17:1, 2, 9; Dt 30:2, 3, 9, 10; 1 Kg 8:47-50; Jer 18:5-10) (William Hendriksen, New Testament Commentary–Romans, p. 317)
What cannot be won by merit can be forfeited by negligence. (Abingdon Press, The Interpreter’s Bible, Vol. IX, p. 544)
But conditional grace is not earned grace. It is not merited. “Earned grace” is an oxymoron. Grace cannot be earned. The very meaning of grace is that the one receiving the grace does not deserve it–has not earned it. If a philanthropist pays $80,000 for your college education on the condition that you graduate from high school, you have not earned the gift, but you have met a condition. It is possible to meet a condition for receiving grace and yet not earn the grace. Conditional grace does not mean earned grace. (John Piper, Future Grace, pp. 78-79)
III. God’s calling is by grace, not merit. (Rom 9:12; see also: Rom 1:6-7; 4:16; 11:5-6; 1 Cor 1:26; Gal 1:15; Eph 2:5, 8-9)
The doctrine of election emerges when we use the entire Bible as a source. But, assuming that the original readers did not have other Pauline letters to consult for corroboration, what would they have learned from this letter about the ways God chooses?
- Once God chooses, no charges against that person will hold (8:33).
- God’s choices are not based on the character or actions of the one chosen, but on his own merciful purposes (9:11; 11:5).
- God’s chosen ones will be faithful, while others, with the same evidence, will turn away (11:7).
- God’s love for his original chosen ones (Israel) is based on his promises to the patriarchs (11:28).
- God’s choosing is personal and specific, not general (16:13).
Election is like receiving an invitation for a banquet that we know will be wonderful. But the invitation comes unearned. No friendship or effort has created an expectation that we ought to be on the invitation list. The choice to invite is purely the host’s. After all, it is his banquet. The invitation comes with the traditional R.S.V.P. God’s gracious invitation does request our response and attendance. (Bruce B. Barton, Life Application Bible Commentary–Romans, pp. 181-182)
For Paul, redeemed Israelcould never be a matter of race or biology, for then it would be other than God’s doing; true Israelis the result of receiving the divine promise and election by grace. This distinction was not entirely foreign to Israel. The difference between nominal Jews and true Jews was a matter of occasional debate in Judaism, true Jews being those who were faithful and obedient to God’s will. This answer, however, was untenable for Paul, because “those who were faithful and obedient to God” lays the responsibility of salvation on the shoulders of human merit, thus denying grace. Grace as received by faith is the sole condition of individual justification andof God’s sovereign will in history. (James R. Edwards, New International Biblical Commentary–Romans, p. 235)
In spite of whatever extenuating circumstances may be mentioned in his defense, what he(Abraham) did, as reported in Gn 12:10 f. and again (!) in Gn 20:1f., was shocking.
Isaac too, though certainly a child of God (Gn 25:21; 26:23-25; 28:1-4) was by no means perfect (Gn 26:7; 27:1-4).
The only conclusion we can reach is that in the case of Abraham, Sarah, and their son Isaac, salvation, appropriated by faith, was definitely a matter of divine, sovereign grace. Human merit had nothing to do with it. Cf. Gn 15:6; Rom 4:3; Gal 3:6. (William Hendriksen, New Testament Commentary–Romans, p. 319)
CONCLUSION/APPLICATION: What are the implications of these power proclamations that Paul makes?:
A. We need to test our faith to verify that we are truly called by God and His children. (see also: 2 Cor 13:5; 2 Pt 1:10)
B. There is no heritage, no nationality, no membership or no ritual that can make you a child of God. Only responding in faith to God’s call. (see also: Mt 22:14; Gal 3:7-9)
The Jews wanted to be regarded as heirs of the kingdom, because they were children of Abraham. The Apostle convicts them with an unanswerable argument; for if their arrogant assumption were true, then also Ishmael and the children of Ketrurah would rightly be heirs of Abraham and have the same dignity as Isaac. But Genesis, Chapter 25, shows that the very opposite that it is not the flesh–(carnal descent)–which makes us children of God and heirs of salvation, but God’s election to salvation. Only when man’s carnal pride is put down, can he be born again by the grace of God of the Holy Spirit. (Martin Luther, Commentary On Romans, pp. 137-138)
The Jews were proud of the fact that their lineage came from Isaac, whose mother was Sarah (Abraham’s legitimate wife), rather than from Ishmael, whose mother was Hagar (Sarah’s maidservant). Paul asserts that no one can claim to be chosen by God because of his or her heritage or good deeds. God freely chooses to save whomever he wills. The doctrine of election teaches that it is God’s sovereign choice to save us by his goodness and mercy, and not by our own merit. (Bruce B. Barton, Life Application Bible Commentary–Romans, p. 181)
However much we may want to claim that salvation is based on God’s choice, we must also insist that the human decision to believe is also both real and critical. We are not puppets in God’s hands, passively moving as he directs. We are responsible human beings, called by God to exercise faith in his Son. The evidence of Scripture compels us to maintain a fine balance at this point. The Bible teaches in passages such as 9:6-13 that God is the one who ultimately determines, by his own free decision, who is to be saved. But it also teaches that every human being is called upon to respond to God’s offer of salvation in faith. (Douglas J. Moo, The NIV Application Commentary: Romans, p. 307)
C. When God calls you, you can enjoy great assurance of your place in heaven. For God never begins a work that He doesn’t finish. (see also: Mt 24:24; Mk 13:20, 22; Rom 8:28, 30, 33; 9:11; Eph 1:11; Phil 1:6; 1 Pt 1:1-2)
If God’s purpose is not ours, neither are his ways and reasons ours. “ ‘For my thoughts are not your thoughts, neither are your ways my ways,’ declares the Lord” (Isa. 55:8). The mystery of God’s purpose is not cause for anxiety or terror, however, but for confidence, because “God is for us” (8:31ff.). Following the exodus, Israel concluded that God had elected it for a purpose (Deut. 7:6; Ps. 135:4; Isa. 41:8-9), but the only reason Israel could discover for that purpose was God’s unmerited love (Deut. 7:8; 10:15; Isa. 44:21-22). Not because Israelwas more numerous or powerful did God choose it, but simply because he loved Israel, although it was the least of the nations. (James R. Edwards, New International Biblical Commentary–Romans, pp. 232-233)
At root, predestination is simply God’s way of assuring that his gracious will in restoring creation to glory does not fail, i.e., that God’s purpose in election might stand. (James R. Edwards,New International Biblical Commentary–Romans, p. 233)
If we were responsible for our own salvation, either in whole or even in part, we would be justified in singing our own praises and blowing our own trumpet in heaven. But such a thing is inconceivable. God’s redeemed people will spend eternity worshiping him, humbling themselves before him in grateful adoration, ascribing their salvation to him and to the Lamb, and acknowledging that he alone is worthy to receive all praise, honor and glory. Why? Because our salvation is due entirely to his grace, will, initiative, wisdom and power. (John Stott, Romans, God’s Good News for the World, p. 268)
If salvation were up to me, I would blow it. Even if I could choose God savingly, which I cannot, I would soon unchoose him and so fall away and be lost. But because God chooses me, I can know that I am secure because of his eternal and sovereign determination. God began this good work. And “he who began [this] good work…will carry it on to completion until the day of Christ Jesus” (Phil 1:6). (James Montgomery Boice, An Expositional Commentary: Romans, Vol. 3, p. 1058)
D. For anyone who resists the doctrine of God’s election on the basis that by it God chooses some and not others and therefore God is unjust or not fair: First, you need to read the rest of Romans. And second, you have forgotten a crucial aspect of your unredeemed position before God. Outside of God’s grace, you have no options, no hope and no future, and you would never even choose Christ if God the Holy Spirit were not assisting you. (see also: Isa 55:8-10; Rom 3:9-20)
What about the charge that the doctrine of election is not fair? In one sense, there’s some truth in this. “Fair” would mean that everyone gets precisely what he deserves. But no one really wants that. Even the non-elect would face a more severe punishment if it were not for the restraining grace of God that keeps them from expressing their depravity to its full extent.
Fairness is not the issue; grace is the issue. Election is the highest expression of God’s loving grace. He didn’t have to choose anyone. And He is, after all, God. If He chooses to set His love in a particular way on whomever He chooses, He has every right to do so. (John MacArthur, Jr.,The Love of God, p. 165)
In an analogous way, through the illustrations of Isaac and Jacob, Paul shows that out of the loins of Abraham, Isaac, and Jacob would come an elect remnant of redeemed Jews and that others would remain in unbelief and thereby forfeit the spiritual promises of God. But Paul has already declared unambiguously that God’s justification for choosing Jacob over Esau was not based on their personal characteristics or works but solely on the basis of His divine and infallible prerogative (v. 13)–a mystery that our finite human minds cannot fathom. Out of their loins came two nations, one of whom God chose for divine blessing and protection and the other whom He chose for divine judgment. Paul has already established the absolute necessity for human faith in salvation, Abraham being the spiritual father of all those who trust in God (Rom 4:11). But the power of salvation is entirely from God’s grace, and the primary purpose of salvation is to give Him glory. Self-centered man rebels at such a notion, and even many Christians vainly try to explain away the clear truth that God is God and that, by definition, whatever He does can be nothing but just and righteousness. He needs no justification for anything He does–including calling some men to salvation and not calling others. He has always acted thus. We can only acknowledge with Paul, with full belief but with far from full understanding, that “God is faithful, through whom [we] were called into fellowship with His Son, Jesus Christ our Lord” (Cor 1:9). (John MacArthur, The MacArthur New Testament Commentary–Romans 9-16, pp. 26-27)
How could a creature as depraved as that possibly come to God unless God should first set his saving choice upon him, regenerate him, and then call him to faith? How could a sinner like that believe the gospel unless God should first determine that he or she should believe it and then actually enable him or her to believe? (James Montgomery Boice, An Expositional Commentary: Romans, Vol. 3, p. 1057)
All men deserving of God’s wrath and curse, some men, and these not more deserving of God’s favor than others, saved by His mysterious grace–these things are indeed at the heart of the Bible. Obscure them in the interests of human merit or human pride, and you have substituted man’s wisdom for the Word of God. (J. Gresham Machen, The Christian View of Man, p. 67)
Worship point: When you finally come to the realization that even your coming to Christ was not entirely up to you but was only possible because God first drew you to Christ; then you will really worship when you understand what a divine privilege it is for you to respond to God’s choosing.
Spiritual Challenge: Try really hard to break free of your Western Civilization and distorted, Calvinist vs. Wesleyan/Armenian world-view that sees our relationship to Christ as either all by our choice and effort or all by predestination and election. Understand you would not have chosen Christ unless He enabled you. This is a huge step in your spiritual growth and maturity.
You cannot come to Jesus unless the Father draws you. John 6:44, 65. How do I know?“Jesus said so”
Quotes to Note:
Obviously, what constitutes Israelis not biological generation, but the supernatural endowment of God’s promise. This is the point of verse 9, where Isaac’s conception and birth are foretold again during a visit from three divine messengers (Gen 18:10-14). All of this is the result of divine decree. Abraham’s wider descendants were not rejected for any failure, nor was Isaac chosen for any virtue; both choices and their consequences lay in the sovereign will of God. (James R. Edwards, New International Biblical Commentary–Romans, pp. 231-32)
The choice has nothing to do with the actual good or potential good, the actual evil or potential evil, of Jacob and Esau. It has to do with the purpose of God. It is of his sovereign good pleasure. (R.C. Sproul, The Gospel of God–Romans, p. 165)
Nevertheless, in spite of their remarkable similarities, before these twins were even born, or had done anything either good or bad, their mother was already told, “The elder shall serve the younger” (quoted from Gn 25:23). And this is also what actually happened, for not only did Esau forfeit, and Jacob receive, the birthright (Gn 25:29-34), but the latter also obtained the blessing which father Isaac wrongfully had intended to pronounce upon Esau (Gn 27:1-29). Now the believer does not live in a vacuum, and between his life and that of the unbeliever there is no Chinese Wall. The life of the elect and that of the non-elect are so thoroughly intertwined–at play, in school, in the place of business, in factory, in government, etc.–that any divine plan that affects the elect must also affect the non-elect, without canceling human accountability in either case. A half plan is no plan at all. Many a battle has been lost because this or that small (?) item had been excluded.
For the want of a nail the shoe was lost,
For the want of a shoe the horse was lost,
For the want of a horse the rider was lost,
For the want of a rider the battle was lost,
For the want of a battle the kingdom was lost
And all for the want of a horseshoe nail. -Franklin, Poor Richard Almanac
(William Hendriksen, New Testament Commentary–Romans, 323)
In a text closely related to Romans 9, Paul makes the point that God’s election cannot be “by works,” for, if it were, “grace would no longer be grace” (11:5-6). Now my Armenian brothers and sisters will insist that foreseen faith, as the product of “prevenient grace,” need be no threat to God’s freedom and grace. But by making the human decision to believe the crucial point of distinction between those who are saved and those who are not, and thus making God’s election a response to human choice, this perspective seems to me to minimize the power and wonder of grace. (Douglas J. Moo, The NIV Application Commentary: Romans, p. 308)
No one can come to me unless the Father who sent me draws him — John 6:44
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