God’s Sovereign Choice

Intro

Romans 9 has historically been one of the most controversial passages in the Book of Romans.

This section of scripture says some things that can be difficult for many people to accept.

While this teaching is often difficult to receive today, it was also difficult to receive by Paul’s original first-century audience, especially those who were of Jewish descent.

Just because a teaching is difficult, that doesn’t mean that we should avoid it. Rather, it means that we need to genuinely wrestle with it, so that we can genuinely receive it.

It’s our responsibility, when we read and study the Bible, to actually consider what we are reading.

And we must be careful not to try to make the scriptures fit our own categories and biases, but to let the text speak to us so that we can conform our understanding to what it says.

This is the word of God, and it has something to tell us that God wants us to know. Which takes us to our passage this morning.

Romans 9:1-18

Exegesis

Paul’s Burden for Unbelieving Jews (vv. 1-5)

Beginning in vv. 1-5 we get a glimpse of Paul’s heart for the salvation of the Jews. His heart for the lost is important to remember as we look at the rest of the passage.

Romans 9:1–5 ESV

I am speaking the truth in Christ—I am not lying; my conscience bears me witness in the Holy Spirit— that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh. They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

Paul’s ministry to the Jews

We can hear the passion in Paul’s voice as he describes his burden for those Jews who had not believed in Christ.

This is personal for him. He is a Jew, and one that had high status as a pharisee before he met the risen Christ.

The vast majority of the persecution that Paul and his ministry companions experienced was from Jews that they had witnessed to.

His pattern in his missionary journeys was when he entered the city, he would go first to the synagogue and proclaim the Gospel to the Jews of the city.

His preaching would often result in either one of two things: salvations, or a riot.

So many times he had been shouted down, so many times he had been chased out of the synagogue, so many times his life was in danger from his fellow Jews, because the majority of them rejected the Gospel of Jesus Christ.

Even so, when he went to the next city he would enter the synagogue in the hope that the Gospel would take root, that the Jews would recognize their messiah had come in person of Jesus of Nazareth.

We see here in our passage that the fact that most of the Jews throughout the empire had rejected the Gospel, was deeply grieving Paul.

Look what he says in vv. 2-3,

Romans 9:2–3 (ESV)

I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.

Being Burdened for the Lost

This has something to teach us in and of itself.

We must never forget that we are talking about real people, and where they will spend eternity.

My prayer is that all of us who have received salvation would have this kind of burden in our hearts for the lost.

For our family members, friends, neighbours and co-workers who do not have eternal life in Christ.

And that this burden would find expression in we pray for, and witness to unbelievers.

Why the Jews Specifically?

Now, while Paul certainly was burdened for both Jews and the Gentiles to know Christ, here in our passage he focuses on the Jews.

Now this is important for understanding Paul’s purpose in writing this section of the book of Romans.

Think about the larger context of the book, think about what he has been saying over the previous eight chapters.

Mankind is unrighteous, we are sinners and are justly deserving of God’s wrath.

But there is a way to have your sins paid for, and be declared righteous. As Romans 3:22-25 tells us it is

Romans 3:22–25 ESV

the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

Through faith in Jesus Christ; a person can be justified, declared righteous in the sight of God.

And through this faith, both Jews and Gentiles receive adoption as sons, future glory, a new covenant, empowerment by the Spirit to obey God’s moral law, access to God in worship, and the promise of an inheritance.

The Question

But here in Romans 9 Paul anticipates the question that would no doubt be forming in the minds of some of those who would hear this letter.

He anticipates that the Jews in his audience would be asking: “If that is the case, how come so many of the Jews, most of them actually, have rejected the Gospel?”.

Paul says in vv. 4-5,

Romans 9:4–5 ESV

They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.

Did these things not belong to the Israelites? But they have been given to all those who are in Christ, Jew and Gentile.

And if that is the case; has God then broken his promises to Israel? Has he then broken his covenant? Has his word then failed?

Election Among the Patriarchs (vv. 6-12)

Paul begins to set up his answer in verse 6.

Romans 9:6–7 ESV

But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.”

Now think about what he is saying here: “Not all who are descended from Israel,”

thats Jacob, whom God renamed Israel,

Not all who are descended from him, belong to Israel (that is God’s covenant people).

“And not all are children of Abraham because they are his offspring.”

Here he is just setting up his answer, but he uses two examples from the scriptures to make two points.

And the first point he wants to make is here in v. 8.

Romans 9:8 ESV

This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.

The children of the promise, not the children of the flesh are counted as children of God.

The title Children of God, should make us think: salvation. This is about salvation just as we saw in Chapter 8.

And being a child of God is not based on who you were born to.

Paul’s first example demonstrates that this was always the case.

1. Isaac and Abraham’s Descendants - Birth

Paul’s first example is Abraham’s son Isaac.

I’m sure you’ll remember the story of Abraham and Isaac.

Abraham was very old and was promised a son through his wife Sarah; who had been barren throughout her life and was now beyond child bearing years.

God miraculously made them able to conceive Isaac, the son of the promise.

Paul quotes the promise that God gave Abraham in v. 7, “‘Through Isaac shall your offspring be named,’”

and in v. 9, “For this is what the promise said: ‘About this time next year I will return, and Sarah shall have a son.’”

Isaac was the son of the promise, but if you have read the book of Genesis, you’ll know that Isaac was not the only natural son born to Abraham.

Ishmael was born to Abraham through Sarah’s maidservant Hagar.

Even though Ishmael was born before Isaac, he was not the son of promise.

And people often forget that after Sarah had died, Abraham married another woman named Keturah, through whom he fathered seven more sons who are all named in Genesis 25.

But still, Isaac was the son of promise, the one through whom Abraham’s offspring would be named.

As Paul says in v. 7 of our passage,

Romans 9:7 (ESV)

“not all are children of Abraham because they are his offspring,”

This would be a very difficult thing for many of the Jews among Paul’s audience to hear; their status as children of God was not dependent on their ethnic heritage.

Likewise for us, salvation is not guaranteed if your parents are saved or if your from a Christian culture or nation.

Being a child of God is not a matter of being born into it, it is not by natural birth.

That is the first point that Paul makes here.

2. Jacob (Israel) and Esau - Works

The Second point that Paul makes, he demonstrates through the example of Jacob and Esau.

You’ll remember the story of Jacob and Esau; Isaac after he had married his wife Rebecca, had twin boys.

Esau, the son who was first in the birth order, was his father Isaac’s favourite,

and Jacob, who was born second was his mother Rebecca’s favourite.

Because Esau had been born first, he was due to receive the inheritance and the blessing from his father Isaac.

But God had other plans, Paul gives us the short version in verses 10-12 of our passage.

Romans 9:10–12 ESV

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 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.”

Jacob through his cunning, and with the help of his mother, eventually took Esau’s inheritance and blessing from him.

But this was all according to the plan of God.

Paul uses this example to demonstrate to us his second point.

That the children of God are not based upon works.

Take a look at what vv. 11-13 tell us. (This is what Paul says about Jacob and Esau.)

Romans 9:11–13 ESV

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.” As it is written, “Jacob I loved, but Esau I hated.”

“Not because of works but because of him who calls.”

Election

What is being described here in our passage is the doctrine of election: That God has the freedom to choose whom he saves.

We see it clearly here in our passage.

The children of God are not determined based on natural generation

Nor are they determined by works - human effort.

But as verse 12 says, “because of him who calls.”

And the reason why God chooses is given in the verse 12, “that God’s purpose of election might continue.”

God chooses; and he chooses to fulfill his purposes (we will come back to that later)

Election Consistent in the Old Testament

Some of you may have noticed that while Paul’s two examples come from the book of Genesis, he quotes the book of Malachi in v. 13. It says, “As it is written, ‘Jacob I loved, but Esau I hated.’”

The fact that Paul chooses the first book written in the Bible and the last book written of the Old Testament, demonstrates that the doctrine of election is consistent throughout the scriptures.

This freedom of God to choose is demonstrated on an individual level, with the individuals mentioned in the examples from Genesis,

and it is demonstrated on a national level with this quotation from the book of Malachi.

In it’s original context, this passage speaks about how God chose the nation of Israel who were descended from Jacob, and God had rejected the nation of Edom who were descended from Esau.

‘Jacob I loved, but Esau I hated.’

Whether individually or nationally, God has the freedom to choose, this is consistent throughout the scriptures.

Calvinism

I want to pause here because there may be a few of you at some point in this sermon who have started to think, “this sounds an awful lot like calvinism.”

And you would be right.

I prefer the term reformed theology rather than calvinism, but it is calvinism.

Some of you who hold to reformed theology are not at all surprised where this passage is going, you’ve received it and probably even delight in it.

But I want to talk for a moment to my brothers and sisters who would not call themselves reformed or calvinist for a moment.

As I’ve already said, for many people this is a difficult teaching to receive, and I can sympathize with that.

But there are many who reject the doctrine of election outright, unwilling to wrestle with it.

Even though it is often associated with him, John Calvin did not create the doctrine of election.

Augustin did not come up with the doctrine of election either.

They got their understanding of the doctrine of election from the scriptures. As do we.

And this doctrine of unconditional election is what this chapter is all about.

We need to seriously consider it and wrestle with it because it is Biblical.

God’s Purposes in Election (vv. 14-18)

Remember Paul’s teaching in this section was difficult to receive even by his 1st century audience, especially by Jewish believers.

So starting in v. 14 he preemptively answers an objection that he expected them to bring up. He asks,

Romans 9:14 ESV

What shall we say then? Is there injustice on God’s part? By no means!

Now this is not just an objection that Paul’s original audience would bring up,

but it is also an objection that is common among those wrestling with the doctrine of unconditional election.

“If God chooses who will be saved, that doesn’t seem fair.”

And you’re right it’s not fair; but not for the reasons that most people think.

What is our Starting Point?

Something that’s important to consider when wrestling with this doctrine is our starting point as humans.

Are we as humans naturally righteous, or are we naturally sinners?

Well we see throughout the scriptures that we are all sinners. This is how we start out.

This is even the starting point for the book of Romans; Paul begins the letter establishing the fact of the wickedness of mankind.

Romans 1:18 ESV

For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who by their unrighteousness suppress the truth.

Romans 3:10–11 (ESV)

“None is righteous, no, not one;

no one understands;

no one seeks for God.

And Paul makes it clear this is the case of both Jews and Gentiles in Romans 3:23.

Romans 3:23 ESV

for all have sinned and fall short of the glory of God,

This is our starting point, and it’s important to remember this.

Because if we are sinners, what would be fair is that we would all be under the the wrath of God for our sin.

That’s what would be fair.

See, what’s unfair is that God would choose any to be saved.

God does not owe anyone salvation.

This is a hard thing to accept, but it’s true. God owes salvation to no one.

But he does freely choose some to be saved. That’s grace.

Knowing our starting point as sinners makes all the difference.

Keep that starting point in your mind as we continue in vv. 14-18.

On God Who Has Mercy

Romans 9:14–16 ESV

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.

Paul in v. 15 quotes what God says to Moses about himself in Exodus 33.

Romans 9:15 (ESV)

“I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

Remember our starting point. We are all sinners, both Jews and Gentiles.

But God has mercy and compassion on whom he wills,

In the Greek, this passage further demonstrates that all the action is from God.

In the original Greek, “Mercy” and “Compassion” are verbs, “I will mercy, whom I will mercy, and I will compassion whom I will compassion.”

It is God’s action, based on God’s sovereign will.

His action based on his choice.

Then in V.16 we have a verse that basically sums up the entirety of the chapter.

Romans 9:16 ESV

So then it depends not on human will or exertion, but on God, who has mercy.

Our salvation is not based on human will or exertion.

All those who have received salvation have received it from God who freely gives it, as an act of mercy, from his own sovereign will.

God has the freedom to choose those who will be saved, according to his will.

Ephesians 1:4-5 also makes this clear. Listen to this: It says that,

Ephesians 1:4–5 (ESV)

he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will,

God has the freedom to choose who he saves, and if you are a believer here, before the foundations of the world - he chose you.

In love he predestined you to adoption as his child.

To be presented holy and blameless before him.

Why? According to the purpose of his will.

The Negative

God has the freedom to choose whom he saves, but the opposite is also true: he also has the freedom to choose whom he hardens.

Paul uses the example of Pharoah from the exodus, whom God hardened in order to show his power.

He writes in vv. 17-18

Romans 9:17–18 ESV

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.

God is God (vv. 19-24)

I want you to remember that Paul is answering a question about the many Jews who have rejected the Gospel.

Here Paul is saying that the unbelieving Jews in his day have been hardened like Pharoah, who was a Gentile and an enemy of God.

This is how Paul answers the question about the unbelieving Jews.

The children of God are not determined by birth or by works, but by God’s free choice.

And Paul is saying that God at this point is hardening the unbelieving Jews to fulfill his purposes.

This was not only difficult for the Jews in Paul’s audience, but it was difficult for him too.

These are those for whom he is so clearly burdened for.

But this is God’s choice, and we learn why he has the freedom to choose in vv. 19-24.

Romans 9:19–21 ESV

You will say to me then, “Why does he still find fault? For who can resist his will?” 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?

Ultimately, Paul is saying here that God has the freedom to choose whom he saves, and whom he hardens because: He is God.

He is the potter, we are the clay.

See if God is truly the thrice Holy God of scripture; Holy meaning completely separate, other; then he truly does have the authority, the right, and the freedom to choose in all things.

Our tendency is always to think too much of man and not enough of God.

And because of that we will always be tempted to think that God doesn’t have all authority over his creation.

But here we see that he has absolute authority, God is sovereign.

God does choose those who will be saved, and by doing so he also chooses those who will not be.

He also chooses whom he will harden to accomplish his purposes and demonstrate his power.

Because even the enemies of God will be used for his glory.

Paul explains how God’s enemies will still give him glory in our last section, in verses 22-24.

I’m going to warn you this one is a doozy, this truly is difficult teaching. The Apostle Paul is laying it on us.

But this is scripture written with Apostolic authority.

So we can’t just ignore it, we need to wrestle with it.

To help us wrestle with it, let me ask you this question:

What is our Purpose?

What is our purpose as human beings?

Some of you will be familiar with the Westminster Shorter Catechism which says that “Man’s chief end is to glorify God, and to enjoy him forever.”

While this is not in the scriptures, it is a truth drawn from many scriptures like Romans 11:36 which says, “For from him and through him and to him are all things. To him be glory forever.”

But what about those who don’t want to enjoy God forever, what about God’s enemies? Will they bring glory to God?

Remember we are all God’s enemies if we are still in our sins, we know that,

But what we don’t often think about is this: even God’s enemies will bring glory to God.

And they do this because God is glorified through accomplishing his purposes and even executing his justice.

This is exactly what we see in vv. 22-24,

Romans 9:22–24 ESV

What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— even us whom he has called, not from the Jews only but also from the Gentiles?

It’s easy for us to think that God accomplish his purposes in history through those who want to be used by him.

But God is sovereign, and he even uses those who are his enemies to accomplish his purposes in history - God fulfilling his purposes brings him glory.

But that is not all, God also justly punishes the wicked. God executing his perfect justice also brings him glory.

No matter what, God is glorified.

God is God, he has the freedom to choose, and he has the right to choose for his purposes: his purposes in history and his glory.

God’s glory is his highest ethic, his greatest good;

and if we belong to him, it ought to be our greatest good too.

Application

Now this I am sure seems like a lot. But this is important,

Paul is lifting up the hood and showing us how salvation by faith works.

Though we receive salvation by faith, it is all by God’s sovereign choice.

The children of God are not determined by birth or by works, but by God’s free choice.

There are two quick things I want you to take away from this.

1. Evangelism

The first is that God’s freedom to save according to his purposes and for his glory should inform us in our evangelism.

There are some hyper calvinists who don’t believe that evangelism is a necessary part of the Christian life.

But that is not at all what we see from Paul.

He is burdened for the lost,

He risked his life countless times so that the Gospel that is the power of God for salvation to everyone who believes would be proclaimed to the nations.

But he did it a certain way.

Doing evangelism with the knowledge that God freely chooses whom he will save means that we don’t try to manipulate people emotionally or attract them to Christianity through worldly means.

It means instead that we simply proclaim the Gospel.

That Christ died for sinners, that he rose from the dead,

that he reigns over heaven and earth, and that through faith in him sinners can be saved and be given eternal life.

And we do all of this by the power of the Holy Spirit and constantly in prayer.

We proclaim the Gospel, but it is God who saves men and women.

2. Confidence

The second thing I want you to leave with this morning is that if you are in Christ, you can rest in the sovereignty of God.

Think about this: You are chosen by God. Before the foundation of the world, God chose you.

And not only that, as we see in vv. 23-24 that it’s God’s desire to make the riches of his glory known for you and me, his vessels of mercy.

The Sovereignty of God is not something to fear. It’s something to get excited about!

God is immeasurable good!

His purposes in history are immeasurably good!

And his glory is immeasurably good!

The doctrine of election is something that we can rest in and get excited about, if we belong to him.

Conclusion

Though this doctrine is sometimes hard to receive, once we wrestle with it and genuinely receive it, it is truly a source of peace knowing that you belong to God, by his sovereign choice.