Potter and Clay
Notes
Transcript
READ Romans 9
The last few weeks we have been confronted, by the Scriptures, with the Sovereignty of God in the realm of salvation. And this passage is no different, it is awash in the Sovereignty of God particularly in regards to salvation. And this really causes some people to stumble. J.C. Ryle once said, “Of all the doctrines of the Bible, none is so offensive to human nature as the doctrine of God’s sovereignty.”
But why? Why is God’s sovereignty… especially in salvation, so offensive to human nature? I think that there are several reasons why this is so:
(Oh, and by the way… this theological position that God is sovereign in all things… not just in salvation but definitely including salvation... is called Reformed Theology… it also has an odious nickname… any guesses? Yes, Calvinism.)
Loraine Boettner, whom I quoted last week, said this about Reformed Theology or Calvinism...
“We call this system of doctrine “Calvinism,” and accept the term “Calvinist” as our badge of honor; yet names are mere conveniences. “We might,” says William Warburton, an 18th century Anglican theologian, “quite as appropriately, and with equally as much reason, call gravity “Newtonism.”
It has often been said that Calvin would not have wanted this system of belief to be called Calvinism. J.I Packer once said,
It is most misleading to call this soteriology “Calvinism” at all, for it is not a peculiarity of John Calvin and the divines of Dort, but a part of the revealed truth of God and the catholic [universal] Christian faith.
Regardless of what name it is given, the Calvinist view of the sovereignty of God in salvation can be offensive to human nature for several reasons. Let me give you four points why the Calvinist… or the Reformed view of God’s Sovereignty in salvation can be difficult for many to accept:
Make a Slide with these points.
1. Human Autonomy and Control:
Human nature tends to value autonomy and the ability to control one's own destiny. The Calvinist doctrine of predestination, which asserts that God has predetermined who will be saved and who will not, can feel like a direct challenge to this sense of autonomy. It suggests that human beings have no ultimate control over their salvation, which can be unsettling and offensive.
2. Fairness and Justice:
Calvinism posits that God's election is not based on any foreseen merit or action on the part of individuals, but solely on His sovereign will. This can be perceived as unfair or arbitrary, as it implies that God chooses to save some people while passing over others without regard to their actions or choices. This challenges human conceptions of fairness and justice, where people expect rewards and punishments to be proportionate to their behavior.
3. Moral Responsibility:
The Calvinist emphasis on divine sovereignty can be seen as diminishing human responsibility. If God has already determined who will be saved, it might appear that individual choices and efforts are meaningless. This can offend human sensibilities that emphasize personal responsibility and moral accountability.
4. Human Worth and Dignity:
The idea that humans are completely dependent on God's grace for salvation can be humbling to the point of feeling dehumanizing. The Calvinist view stresses the total depravity of human nature, which can be offensive as it paints a bleak picture of human worth and capability apart from divine intervention.
These points reflect why the Calvinist view can be difficult for many to accept, as it often runs counter to deeply held human beliefs about freedom, justice, responsibility, worth, and relational dynamics.
But… it is what the Bible teaches. Concerning this, Charles Spurgeon has said,
Election and predestination are but the exercise of God’s sovereignty in the affairs of salvation, and all that we know about them is what has been revealed to us in the Scriptures of Truth.
Charles Spurgeon
He also said,
I have my own private opinion that there is no such thing as preaching Christ and Him crucified, unless we preach what nowadays is called Calvinism. It is a nickname to call it Calvinism; Calvinism is the gospel, and nothing else.
Charles Spurgeon
Through the ages, this view of God’s Sovereignty has been held by no few men. Let me just give you a small taste. Some of these names you will recognize, others you will not. They are from differing countries, denominations, and traditions, and in some cases separated by centuries. Some were or still are pastors, theologians, monks, or teachers. What they had in common was an understanding from Scripture that God is absolutely sovereign in salvation. They are of the Reformed Tradition. In other words, they were (“were” meaning they are no longer living) or still are (meaning they are still alive) “Calvinists.”
16th Century
16th Century
Martin Luther (1483-1546) - German Monk and Reformer… blamed for the start of the Reformation
John Calvin (1509–1564) - French theologian and pastor.
John Knox (1513–1572) - Scottish reformer and founder of Presbyterianism.
Heinrich Bullinger (1504–1575) - Swiss reformer and pastor.
Peter Martyr Vermigli (1499–1562) - Italian reformer and theologian.
Martin Bucer (1491–1551) - German reformer and theologian.
17th Century
17th Century
John Owen (1616–1683) - English theologian and pastor.
Richard Baxter (1615–1691) - English Puritan church leader and theologian.
Samuel Rutherford (1600–1661) - Scottish theologian and author.
Thomas Goodwin (1600–1680) - English Puritan theologian and preacher.
John Bunyan (1628–1688) - English preacher and author.
Jeremiah Burroughs (1600–1646) - English Congregationalist and preacher.
Matthew Henry (1662–1714) - English minister and biblical commentator.
18th Century
18th Century
Jonathan Edwards (1703–1758) - American revivalist preacher and theologian.
George Whitefield (1714–1770) - English Anglican cleric and evangelist.
John Gill (1697–1771) - English Baptist pastor and theologian.
Samuel Davies (1723–1761) - American Presbyterian minister.
John Witherspoon (1723–1794) - Scottish-American Presbyterian minister.
Augustus Toplady (1740–1778) - English cleric and hymn writer.
John Newton (1725–1807) - English Anglican cleric and hymn writer.
19th Century
19th Century
Charles Haddon Spurgeon (1834–1892) - English Baptist preacher.
Benjamin Breckinridge Warfield (1851–1921) - American theologian and professor.
Charles Hodge (1797–1878) - American Presbyterian theologian.
Robert Lewis Dabney (1820–1898) - American Presbyterian theologian.
James Henley Thornwell (1812–1862) - American Presbyterian theologian.
Archibald Alexander (1772–1851) - American Presbyterian theologian.
Horatius Bonar (1808–1889) - Scottish churchman and hymn writer.
William Cunningham (1805–1861) - Scottish theologian.
Geerhardus Vos (1862–1949) - American theologian.
J.C. Ryle (1816–1900) - English Anglican bishop and writer.
20th Century
20th Century
Martyn Lloyd-Jones (1899–1981) - Welsh preacher and doctor.
Cornelius Van Til (1895–1987) - Dutch-American theologian.
John Murray (1898–1975) - Scottish theologian.
Francis Schaeffer (1912–1984) - American evangelical theologian.
Herman Bavinck (1854–1921) - Dutch Reformed theologian.
Gresham Machen (1881–1937) - American theologian and Presbyterian minister.
21st Century
21st Century
James Montgomery Boice (1938–2000) - American Reformed theologian.
John Stott (1921–2011) - English Anglican cleric and theologian.
J.I. Packer (1926–2020) - English-born theologian.
R.C. Sproul (1939–2017) - American theologian and pastor.
John MacArthur (1939 - present) - American pastor
John Piper (1946–present) - American pastor and author.
Sinclair Ferguson (1948–present) - Scottish theologian and pastor.
Steven Lawson (1951 - present) - American pastor & speaker
Paul Washer (1961–present) - American evangelist and missionary.
Voddie Baucham (1969 - present) - American pastor & currently dean of theology at the African Christian University in Zambia
And, you know what? I am so thankful to be surrounded by such an amazing list of men who held so dear the Sovereignty of God in all things… for the glory of God!!
You know, I never set out to be a Calvinist. In fact, most of my adult life I had only heard the name as a term of derision; scoffed and sneered at. All I have ever wanted is to be Biblical. To take to heart, to believe, all God has revealed of Himself in His Word. And this is where it has led me. To the faith of the reformers.
John Calvin has been quoted as saying, “Scripture is like a pair of spectacles which dispels the darkness and gives us a clear view of God.”
And so, I have donned a pair of spectacles, by which to see God more clearly… and this is where it has led me. To the Reformed faith, to the 5 solas, to the Doctrines of grace and to an absolute love for the Sovereignty of God.
With all that as precursor… let jump into a quick look at this passage in Romans 9.
Imagine a potter at his wheel, shaping and molding clay into various forms. Some pieces are destined to become beautiful works of art, displayed proudly for all to see. Others might be formed for more mundane uses. The clay has no say in its purpose; it is entirely subject to the will and skill of the potter. This imagery is drawn from our Scripture this morning, and helps us grapple with the truths found in Romans 9:14-24 . In them we will explore the sovereignty of God in salvation and His righteous freedom in dispensing mercy and justice.
Quickly we see that it is not only modernists that have a struggle with God’s sovereignty in election and predestination. In fact, Paul anticipates an objection to his teaching on God's sovereignty in verse 14:
14 What shall we say then? Is there injustice on God’s part? By no means!
This question arises because, in human terms, the idea that God chooses some for mercy and others for hardening seems unfair. Yet, Paul responds emphatically, "By no means!" I want to explore why Paul is so confident in asserting God's righteousness.
First, Paul cites God's words to Moses (vs. 15-16):
15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So then it depends not on human will or exertion, but on God, who has mercy.
This statement underscores God's absolute freedom in dispensing mercy and compassion. God’s choice to dispense mercy and compassion on us is not based on any foreseen action, merit, or decision on our part. It is purely the result of God's sovereign will.
To illustrate this point, Paul refers to Pharaoh. God says,
17 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.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills.
Pharaoh's hardening was part of God's divine plan to display His power and make His name known. This was not an arbitrary decision; it served a grand purpose in God's redemptive history.
Some might still struggle with the concept of God hardening hearts. Yet, we must remember that God is not unjust. As the Creator, He has the right to deal with His creation according to His perfect will. Our sense of fairness is limited and often flawed. We see only a fraction of the picture, while God sees the entirety of His plan.
This brings us to another objection or maybe a plea for the absolution of guilt that Paul objects as he teaches believers in the first century about the sovereignty of God in salvation. Paul says,
19 You will say to me then, “Why does he still find fault? For who can resist his will?”
What Paul does here is address a common objection to the doctrine of God's sovereignty. People often question, "If God is sovereign and His will is irresistible, how can He hold us accountable for our actions?" This question challenges the fairness of God’s judgment and His right to govern His creation as He sees fit.
And Paul's response is both profound and humbling. He begins with a rebuke:
20 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?” 21 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?
Here, Paul reminds us of our position before God. We are the created beings, and He is our Creator. It is not our place to question His decisions or to demand answers that our finite minds might struggle to comprehend. And then Paul uses the analogy of the potter and the clay to illustrate God's sovereign right over His creation.
Just as a potter has authority over the clay to shape it as he pleases, God has the right to deal with His creation according to His will. He can make one vessel for honorable use and another for dishonorable use, and we must trust in His wisdom and justice.
Paul then introduces, in verse 21, the idea that God, in His sovereignty, endures with much patience "vessels of wrath prepared for destruction."
22 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,
This phrase can be challenging, but it is essential to understand it within the context of God's overarching plan of redemption. God's patience with these vessels of wrath highlights His mercy and grace towards the vessels of mercy, which He has prepared beforehand for glory.
22 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, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory— 24 even us whom he has called, not from the Jews only but also from the Gentiles?
This contrast serves to magnify the riches of God's glory and the depth of His mercy. By showing His wrath and power, God makes His mercy and grace towards the elect all the more astounding. It is a display of His righteous character, demonstrating both His justice in punishing sin and His grace in saving sinners.
So, how do we apply these truths to our lives?
Application
Application
First, it should humble us. Our salvation is entirely a work of God's grace. We have no grounds for boasting. If we are recipients of God's mercy, it is not because we are better or more deserving than others. It is solely because of God's gracious choice.
Second, this truth should lead us to worship. Understanding that our salvation is a result of God's sovereign mercy should drive us to our knees in gratitude and awe. The God who created the universe has chosen to show mercy to us. This is a profound mystery and a glorious truth.
Third, we should find great comfort and assurance in God's sovereign plan. If you are in Christ, know that you are a vessel of mercy, prepared beforehand for glory. This means that your salvation is secure, not because of your own efforts, but because of God's sovereign grace. Rejoice in this assurance and let it lead you to live a life of gratitude and obedience.
Lastly, it should motivate us to evangelism. Knowing that God is sovereign in salvation frees us from the burden of trying to save others through our own efforts. We are called to be faithful in proclaiming the gospel, trusting that God will have mercy on whom He wills. We can share the message boldly and compassionately, confident that God's purposes will prevail.
Church, let us remember the potter and the clay. We are in the hands of a sovereign, just, and merciful God. May this truth deepen our humility, fuel our worship, strengthen our assurance, and inspire our witness. Amen.
Let’s pray!!