Romans 9:14-18

A Merciful Yet Just God

We have been conditioned as a society to believe our choice, our will, and our wants are the chief end of life. Following the Enlightenment and the self-thinkers such as Immanuel Kant up to Friedrich Schleiermacher, our feelings, and emotions, dictate life. We choose what clothes we want to wear, we choose what food we put on our tables, we choose the television and entertainment we want, we choose our politicians, our legislatures, our president. From our youth onward we are given notion that our destiny is in our own hands. What do you want to be when you grow up? We are asked. You can be whatever you want! Choice after choice after choice.

Yet the Bible tells us clearly that God upholds all things by the Word of His power. He is sovereign. He reigns. He rules. He is the sustainer and provider of the air you breath, the food you eat, the materials you craft, and so on. Every oxygen molecule you breath to sustain your life is a gift from God. It is not yours, it is His. And so only when we have the proper mind set of who God is and His almightiness, and power, and providence over all things, can we begin to accept the hard truths. God is holy, we are not. God has the right over his creation. And what we will find, is that we want a God who is sovereign and executes mercy and justice.

Therefore, serve God, who is merciful and just.

God’s mercy to his people (9:14-16)

God’s justice to his enemies (9:17-18)

Only because of Jesus are we able to receive the mercy of God.

God’s mercy to his people

Romans 9:14–16“What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy.”

In the coming verses of Romans 9, Paul deals with a list of hypothetical questions as if in anticipation that his opponents will raise against what he has set forth thus far, namely, that God elects some unto everlasting life.

What shall we say then? What could man possibly say to God? Who know the mind of our God or who can be his counselor? This ties directly in to the previous passage. As a reminder, God promised Abraham a descendent, a child of the promise. Ishmael was not that promised child but Isaac was. Similarly, Isaac had twins. One was born of the seed of the promise, Jacob, the other was passed over, Esau. The Word says again in Romans 9:11 “though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—” Before either of them were birthed from the womb, the younger was gong to serve the older. Jacob I have loved but Esau I hated.

Therefore, based upon this, Paul is asking us a hypothetical question. What shall we say then? What will we attempt to answer back? What would be the potential reason for God doing this? Can the mind fathom and search the depths of God’s mind? How should we deal with such a statement? And so Paul goes on to elaborate once more, “Is there injustice on God’s part?”

Injustice on God’s part? God is certainly a just God. Yet, Paul presumes that if God’s Word had failed as argued previously, then perhaps there is injustice with God. He is going against His own word. The same word “injustice” is used throughout Paul’s writings, in using it as “unrighteousness”, “wrongdoing,” or “iniquity.” Paul uses it 6 times alone in Romans always with reference to sinfulness. Would it be fair then to conclude that God Himself is acting contrary to His holiness and thus being sinful? Of course not!

WSC states that “God is a spirit, infinite, eternal, and unchangeable in his being.” This is a reference to who God is. He is infinite meaning there is nothing that outside of his reach. He is eternal, he has no beginning and has no end. He always is and always will be. God is unchangeable as well. He does not decree one thing and then turn around and decide it should be a different way. (**** expound on catechism). All of this is a demonstration of his being. It shows us who he is. We are finite, we perish, we have a beginning and an end, we change quite frequently; but God is nowhere near that of a human being.

By no means! Paul’s answer is a strong negative. By no means - or - may it never be - or - God forbid. In the Greek it is the same as Paul saying may it never come into being. May this idea that we think God is injustice never become a thought in our minds.

For he says to Moses. Appealing again to the Scriptures and Moses. Paul here quotes from Exodus 33:19. God does not owe mercy and compassion to anyone. Yet he gives it freely. This is important as you remember because Exodus 32 represented the Golden Calf incident. The people of God were gathered at the base of the mountain. They then gathered together, tearing off all of the gold that they owned, and built for themselves a golden calf to pray to. The Lord tells Moses of what is going on in Exodus 32:7–10“And the Lord said to Moses, “Go down, for your people, whom you brought up out of the land of Egypt, have corrupted themselves. They have turned aside quickly out of the way that I commanded them. They have made for themselves a golden calf and have worshiped it and sacrificed to it and said, ‘These are your gods, O Israel, who brought you up out of the land of Egypt!’ ” And the Lord said to Moses, “I have seen this people, and behold, it is a stiff-necked people. Now therefore let me alone, that my wrath may burn hot against them and I may consume them, in order that I may make a great nation of you.””

Moses intercedes on behalf of the people and leads those to continue into the promised land. The glory of the Lord appeared in the pillar of cloud and the Lord spoke to Moses face to face. And so the Lord reminds Moses that He is ultimately the one who give mercy and compassion to those whom he wills, Exodus 33:19 “And he said, “I will make all my goodness pass before you and will proclaim before you my name ‘The Lord.’ And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” The source of mercy and grace is the Lord.

We see this as the character of God all throughout the Old Testament. Later in Exodus 34:6 we are told “The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness,” Or also in the book of Numbers 14:18 “‘The Lord is slow to anger and abounding in steadfast love, forgiving iniquity and transgression, but he will by no means clear the guilty, visiting the iniquity of the fathers on the children, to the third and the fourth generation.’” Or as the Psalmist exclains in Psalm 86:15 “But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness.” The saving compassion of God is absolutely abundant and demonstrate all through the great history of our redemption.

Depends not on human will or exertion. God’s mercy does not allow for or depend upon man’s will or energy in order to be brought about. God’s will is a sovereign will. Human will. To have a “will” is to have a desire, or to “want” something.

Exertion, τρέχω. Has the idea of running to the point of complete exhaustion. This is the exhaustion we feel after a long run. It is a feat of cardiovascular endurance to the point that one is unable to recover. Paul uses it synonymously with a runner. 1 Corinthians 9:24 “Do you not know that in a race all the runners run, but only one receives the prize? So run that you may obtain it.” Galatians 2:2 “I went up because of a revelation and set before them (though privately before those who seemed influential) the gospel that I proclaim among the Gentiles, in order to make sure I was not running or had not run in vain.” Philippians 2:16 “holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain.” Hebrews 12:1 “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us,” Galatians 5:7 “You were running well. Who hindered you from obeying the truth?”

Paul in these other passages is emphasizing the point that God’s will does not depend on man’s utter exertion. In the broad sense of the term it is a reference to human effort in general. Based upon the previous verses in Romans 9:11–12“though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, “The older will serve the younger.”” Works are therefore excluded as a possibility. Human effort is not possible. Therefore, human effort and choice are not the basis on which God’s mercy is received. The fact that anyone is saved at all is solely based upon God’s mercy, this cannot be highlighted enough for God’s predestination and election is linked together with the good news of justification by faith alone.

Therefore, in concluding this passage, Paul is in effect saying, “all of this depends upon God’s own mercy.” It all depends on God in the ultimate sense. If it depends on God, then the Word of God has not failed and there is certainly no injustice with God. Pastor theologian John Murray has a fantastic summary of this passage, “The mercy of God is not an attainment gained by the most diligent labour to that end but a free bestowal of grace. No statement could be more antithetic to what accrues from claims of justice or as the awards of labour.” Mercy is never obligatory. It is God’s right to grant mercy upon whomever he wants. He is not obligated to give mercy to anyone. Mercy by definition is not obligated, it is a voluntary work by a sovereign God, who does so out of the sheer goodness of His heart. (John Murray, The Epistle to the Romans, vol. 2, The New International Commentary on the Old and New Testament (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 1968), 26.)

2. God’s justice to his enemies

Romans 9:17–18“For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills.”

Once again, Paul is bringing to bear upon his listeners not his own opinion, not his own Reformed convictions, not his preference on the matter; rather, he is bringing forth proof from the Scriptures as his evidence. Should this not also be our presentation when it comes to doctrine and the Gospel. We do not bring ourselves into the text, but we place the text as burning coals upon our opinions and convictions that it may lead us into the truth. Here in this passage, we are presented of the opposite of mercy, the negative if you will, which is stated as such “he hardens whomever he wills.” God’s sovereignty does not stop at mercy but it extends to his hardening of hearts as well.

Paul now turns yet again to the Old Testament to prove the very point that God gives mercy to those whom he wills and hardens whom he wills. This is seen quite clearly in Pharaoh. The passage cited occurs after the sixth plague, the boils upon both man and beast, against Egypt as spoken through Moses to Pharaoh. Exodus 9:16 “But for this purpose I have raised you up, to show you my power, so that my name may be proclaimed in all the earth.” To raise up in the Old Testament is a reference to being raised up for a particular purpose, such as the raising up of enemies against the people. And so here as well, Pharaoh’s position is only occupied by the providence of God on the scene of history and ot the role he played in connection with the redemption of Israel from Egypt. Pharaoh’s nature, one dead in his sins and trespasses, a heart bent toward evil, was the providential means by which God saved his own people.

What then does it mean that God hardened Pharaoh’s heart. Is it an active hardening as God is forcing Pharaoh robotically to obey his will, or is it a passive hardening, allowing Pharoah to act in accordance with his own will? The hardening” word group in Paul (σκληρότης, sklērotēs, hardness; πωροῦν, pōroun, to harden; πώρωσις, pōrōsis, hardness) denotes an inflexibility and insensibility to the gospel that hinders people from being saved (Rom. 2:5; 11:7, 25; 2 Cor. 3:14; Eph. 4:18). It would make sense considering the redemptive nature of the Exodus event that the hardening of Pharaoh is the inflexible nature toward the Gospel.

Prior to the beginning of the plagues the Lord says in Exodus 4:21 “When you go back to Egypt, see that you do before Pharaoh all the miracles that I have put in your power. But I will harden his heart, so that he will not let the people go.” Later, in Exodus 7:3 “But I will harden Pharaoh’s heart, and though I multiply my signs and wonders in the land of Egypt,” which occurs also in Exodus 9:12; 10:1, 20, 27; 11:10; 14:4, Exodus 14:8. Yet there was also the hardening of Pharaoh’s own heart as well. As mentioned in Exodus 7:13 after the Lord is said to harden Pharaoh’s heart: “Still Pharaoh’s heart was hardened, and he would not listen to them, as the Lord had said.” Likewise, this occurs with frequency in Exodus 8:32; 9:34. What then are we to take of this?

We must understand the nature of how God hardened Pharaoh’s heart. Remember, Paul emphatically denies that there is any unrighteousness in God. We can therefore safely rule out the idea that God directly created evil in Pharaoh’s heart the same way He creates holiness in the heart of the elect. So, then, how did God harden Pharaoh’s heart? God hardens the hearts of the non-elect by removing His hand of restraint—the hand that keeps people from plunging headlong into wickedness. This is the way Paul describes God’s judgment against the unbelief of the wicked: “Professing to be wise, they became fools, and changed the glory of the incorruptible God into an image made like corruptible man—and birds and four-footed animals and creeping things. Therefore God also gave them up to uncleanness, in the lusts of their hearts, to dishonor their bodies among themselves” (Rom. 1:22–24, emphasis added). When God removes His hand of restraint, people plunge headlong into wickedness. This is a sovereign act of God’s justice against the non-elect.

God is just in that He rightly judges the sinner who was born in Adam (think back to Romans 5:12-21). We know that the wages of sin is death, all have fallen short, and so on, as has been argued all throughout Romans. Therefore, it is just of God to withhold mercy from those whom he chooses and harden their hearts by enabling them to act according to their nature, children of wrath, children of the devil. God’s righteousness here consists in the revelation of his mercy that results in the proclamation of his name (i.e., character) in all the earth. God’s righteousness, then, is vindicated in his freedom primarily in showing mercy but also in inflicting judgment (Thomas R. Schreiner, 499.)

Let me present to you an illustration. Years ago, when we still lived in Tennessee, it was December, a couple of weeks before Christmas. In the US there is a program called “layaway” where parents can gather toys for their children and opt to pay for them over time. The gifts are stored in a warehouse until the payment is made in full. Typically, parents who are poor or less fortunate do this because, naturally, they want their children to have a joyful Christmas. Well, this particular year, a very wealthy man anonymously went and bought all of the gifts that were on layaway. Hundreds of kids were going to have gifts for Christmas and the parents did not have to work overtime or extra to make ends meet. All over the news and social media people were lauding this anonymous donor for doing such a great deed. No one, at any time, scolded the man for not buying gifts for their children in particular, or for not buying the gifts for the entire state, everyone acknowledged this generous act of mercy as an unconditional act.

So it is with God, none of us deserve his salvation, yet he freely gives it to his elect. That should elicit joy that God would save anyone to begin with. Why would we, as sinful creatures, argue back with God and raise an objection that he is being un-just in his right over the Creature? Obviously this is looking forward to the next section we will look at but Paul makes it clear, Romans 9:20–21“But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?”

Brothers and sisters, here is the thing, none of us deserved God’s mercy. If you have still missed the truths that man has nothing to do with his own salvation, then you have missed the building up of Romans thus far. If your works had a part in salvation, then Scripture would clearly gives us those definitive statements. What is said instead? Your works are filthy rags, your works do not even come close to righteousness. You cannot earn God’s mercy because you have nothing but your sin to bring to God. But this is really good news is it not? See instead of God looking down the corridors of time to see if we were going to be good enough, or righteous enough to earn his favor Jesus, before the foundations of the world, took it upon Himself to achieve and merit salvation on behalf of his own people.

And God is still just at the same time. God still has executed justice against his enemies. He did it against us. His wrath was cast upon us. Yet it was not really was it? Jesus Christ bore it Himself upon the Cross. The justice we deserved, the death penalty, the wages of sin, the ultimate wrath of the Creator, the Triune God, Jesus bore on behalf of his people. Undeserved mercy. Salvation. All of these are benefits to those who are in Christ Jesus. So ask yourself, are you in Christ? Are you still under the wrath of God who does indeed promise to execute his justice against his enemies? Are you? Then turn from your sins. Cling to Christ Jesus. Declare that he came in the flesh, in full humility and submission to the Father, that he is indeed Lord, that He has died for you, and saved you out of your sin and misery. This Christ has risen from the grave. He is the alpha and omega. The way, the truth, and the life. The true vine. The bread of life. The light of the world. He is our God.