Faith vs Works

FAITH VS WORKS

7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened,

Introduction

“What then”

Paul begins to bring to a close what Paul had begun to discuss from the beginning of chapter 9. Some believe that Paul is concluding what he just stated in verses 1-6, I feel, however, that his conclusion must include the previous discussion for without it, we might be at loss as to what Paul is referring to when he says that the Israelites have failed to ‘attain’ that which they sought so desperately to reach. Without taking into consideration the previous chapters, we are left to speculate as to what Paul means by this. Nevertheless, that is not to say that verses 1-6 are not included in his closing thoughts, indeed they are.

“[has] Israel failed to obtain what it was seeking”

Paul returns to the pursuit of Israel that he mentioned at the close of the 9thchapter and the beginning of the 10th. There, Paul reveals to us the pursuit in which the Israelites had envisioned to accomplish, that being, righteousness. It is important for us to recall Paul’s diagnosis of that endeavour. Paul explains that the reason why Israel was never able to reach that goal was for multiple reasons:

1) They did not pursue it by faith. (9:30-32)

2) Instead, sought to establish their own righteousness on basis of their works (10:3)

This approach severely hindered them from reaching anything – they never sought the free gift of righteousness that is from God, nor did they come close to establishing their own righteousness. All they were able to accomplish in this pursuit was to accumulate self-righteousness, pride, and stubbornness (or as Paul would soon discuss, hardened hearts).

3) Furthermore, earlier on the letter, Paul explained that they also sought this through their ties back to Abraham. (4-5)

We have covered this foolish approach to salvation extensively, so we won’t expand on it too much. However, it is worth considering the beautiful story of the prodigal son as illustration of this type of ‘pursuit’.

We will look at these three diagnosis of Paul in light of the election of God.

The prodigal example

We are all familiar with this amazing story the Lord tells his disciples while he clearly addressing the disgruntled Pharisees who have questioned Christ’s embrace of the sinners and tax collectors. Jesus firstly shares two parables prior to the Prodigal Son story. All these stories are aimed to display the great love and mercy that God has on underserving sinners. It is God who sought after the ‘lost sheep’ and it is God who goes in pursuit for the lost coin. In the conclusion of the Prodigal son, it is God who even goes after the angry older son.

What is of interest to us is the way in which these two brothers went about receiving the ‘blessings’ of their father. On the one hand, they younger one left him, humiliated him, even wished his father to be dead (since you could only receive your inheritance after the passing of the father). Yet after coming to his senses, he realizes the kind of love the father had given him back at home even during his rebellion. He returns to the father in repentance, asking that he would be given the opportunity to work his way back into the household, even as a slave. But instead, what the youngest son encountered was not an imbittered father who was going to punish him for his failure, nor did he even receive the status of estranged enslavement, instead, he received the full love of his father. He was welcomed back as a son from the dead.

By contrast, we see the older son who worked extremely hard for his father. He sought to be blessed and seems like he longed to be showcased as a great example of what sonship should look like. So, he worked and worked to receive his father’s love. But when he saw the way in which his father chose to lavish his rebellious son with extravagant gifts and even celebrated his return with a great feast and party, he was furious at the father. He wasn’t willing to even enter the house and participate in the celebrations. The older brother felt that what was given to the younger son, he had earned for himself due to his hard work. He voices his complaint to the father saying ‘Look, these many years I have served you and I never disobeyed your command, yet you never gave me a young goat, that I might celebrate with my friends.’ (Luke 15:29).

The eldest brother’s motives are exposed in this complaint, as he longed for recognition and celebration on the basis of his work. Yet, the father celebrated and honoured the son who though was rebellious, repented and only received what the father gave him. He didn’t say to the father ‘no, don’t give me this, I haven’t earned it. I have mistreated you and humiliated you by my actions. Please take these away to the one who has worked hard’. The extravagant love of the father is seen in the giving of these blessings to the son. The youngest son exalts the father by receiving what he clearly didn’t deserve. While the oldest despises the display of the fathers love by turning away from both.

It is such a masterful story, because it has an open ending. We are not told whether the older son conceded and entered the house or remained in his stubbornness toward his father. This may be intentional for the Pharisees to whom these stories were directed to.

We see a close resemblance to the attitude of the Israelites that Paul has highlighted for us in these past 3 chapters. They have sought to receive this tremendous blessing of righteousness through their own workings and efforts. But what Paul has been emphasizing throughout this letter is that this righteousness is only attainable through the receiving hand of faith, not through the backbreaking efforts of works.

What they sought to obtain, they were never able to reach because they had wrongly believed it would come through their own works and efforts, but that blessing only comes through faith in the one who saves!

FAITH IN THE FAITHFUL ONE

“The elect obtained it, but the rest were hardened”

Paul now moves into something more profound that is necessary for us as believers to address. He speaks of two important doctrines.

1. Election of God

2. Reprobation of God

A word of warning

Now before we venture of to discuss these lofty matters, I think it is wise for us to brace ourselves, not to rush into it without firstly readying our hearts in obedience to his counsel. John Calvin, in his institutes writes “when they inquire into predestination, let them remember that they are penetrating into the recesses of the divine wisdom”[1]. Understanding that the ultimate goal of this doctrine is not to exhaustively comprehend the endless wisdom of our God. As Paul will come to conclude in this chapter with praise and worship of God by speaking of his wisdom ‘for who can know the mind of the lord’ (34). The Lord is leading us to rejoice in his wisdom, not to know it in its entirety.

Nevertheless, we also mustn’t speak beyond where scriptures have marked out for us the boundaries to which we cannot step over. The moment we step pass the revealed counsel of God, that is the moment we step and fall into darkness, where there is no light of the scripture to illuminate. It is to tread where the Lord has not made a path for us walk in. To quote Calvin once more, “For Scripture is the school of the Holy Spirit[2]”, we commit to only knowing what he has permitted us to know and not go beyond that. Let us be content with not knowing what God has notrevealed, and relish in what He has. With that being said, it is also important for us to not allow the pendulum to swing completely in the other direction either. Some completely avoid this doctrine so as to not ‘offend’ or ‘confuse’ a person. Instead, they opt to never speak of it at all. This is not what should aspire to do, for as we have said, it clearly is reason to rejoice and glorify God! Exalt him for his wisdom and praise him for his mercy.

1. Election of God

“The elect obtained it”

Blessings through headship

We return now to the sometimes-dreaded conversation regarding the election of God. But the fact that Paul spends significant amount of time on this matter, ought to direct our desire to seek out what God has revealed regarding it. The first thing that we must establish here is to remind ourselves that this indeed has been some what of a thesis for Paul – it is not the main subject, but he certainly uses it to direct our praise towards God. He has already made the case that from the beginning, God has been operating on a distinctively way to how we imagine him to operate (or how we would like for him to operate). Just like the Israelites, they have been pursuing Gods righteousness under the assumption that God operates on the basis of works, as we stated already. But this is just one of the ways in which Isreal considered righteousness to flow from God and onto his people.

As we have seen Paul discuss throughout his letter, a primary concern for him was the concept of headship. This may be a strange concept for us westerners, but this was something of the norm for the Jewish society. There was always a sort of ‘head of the family’ approach to their culture in a general sense, and this would trickle down into their theology, especially their soteriology (their salvation). That is not to say they were wrong to do so, Paul does, however, redirect their theology to Christ where this is fitting. To borrow our brother Aldo’s definitions, they had the right ‘concept’ but the wrong ‘ideology’, the right idea, but the wrong person in mind.

Throughout this letter, we see Paul present key figures who have played the role, in one sense or another, of ‘head of the family’, such as Adam, Abraham and even Moses. Let us consider firstly what was right about their concept. Let us take, for instance, Abraham, the patriarch of the Jews. There is no room to doubt that those who belonged to the household of Abraham were blessed. We may recall the story of Abraham and Lot, his nephew, who because of Abraham’s favour with the Lord, Lot benefited tremendously through him. They were so successful in their field or work that Lot had to separate from his uncle so that they may expand. While Abraham grew in favour, we notice that it wasn’t the same for Lot. He would lose all that he had invested in the twin cities of Sodom and Gomorrah, even his own wife. All those who were under the care of Abraham, however, were blessed. In fact, God would explicitly state that he would ‘bless those who bless you and curse those who curse you’ (Genesis 12:3).

We also have the example of Abrahams grandson, Jacob (who would later be named Israel). You might recall the way in which God would bless Jacob while he was working towards paying off the ‘bride price’ for his wives (of which he was cheated by Laban). Nevertheless, when it came time for Jacob to depart and leave Laban with his two wives and 12 sons and only daughter, we read the words of Labans confession in Genesis 30:27 “but Laban said to him, “If I have found favour in your sight, I have learned by divination that the Lord has blessed me because of you.”

We can see from scripture that the blessings of God channel through those who are given the responsibility of being heads of families, who remain faithful to his word. This is why God commands the fathers to be instructive fathers, who teach their children in the ways of the Lord and lead by example[3]. This is also true in a general sense as well. How many times have you as a believer, been the person those who people turn to for counsel. Who see your life and acknowledge there is a deposited peace or blessing. They even confess, just as Laban did, that it must be because we are Christians! Blessing’s overflow and trickle onto others.

Identifying that blessing’s can overflow from one unto another is not the issue here, however. The concern is the blessing of a specific kind – righteousness. The question is, can this type of blessing be channelled from being under a specific person and onto the next? What do you think? What we have seen the Jewish people profess is that indeed they can. Since they are descendants of Abraham, and Abraham was made righteous, then they too, by being under Abraham that righteousness ought to be transferable to them, right? Paul as made it clear that it is not. But they are right that this blessing of righteousness would come from one man, that is Christ. It comes through from Christ and it is shared with those who belong to him. No one else!

From headship to election

Now the obvious question you all might have at this moment is ‘what does this have to do with election?’ Great question, glad you asked it. The reason why I bring this up now is because of the very peculiar way Paul phrases the ‘the elect obtained it’. First, lets establish what it is that they have obtained – it is this righteousness that Paul has been talking about since chapter 9. Now that we have established that, the bigger question is how did they obtain it? It is crucial to note that in the Greek, it is made quite clear that the subject of this phrase is not the recipients of righteousness that is in view but rather the election itself. The NLT translation is a little more clearer in the distinction that the Greek makes. NLT puts it this way;

“So this is the situation: Most of the people of Israel have not found the favor of God they are looking for so earnestly. A few have—the ones God has chosen”

The emphasis in this translation is not on those who obtained it but rather on God who elected them. In a more literal translation, it would read more like this “Isreal did not obtain it what it has sought after zealously, but election has obtained it”. Paul could have easily written in the Greek ‘the elect have obtained it’ (as most translation have it) however, in the Greek, he opts for election (not the elect) have obtained it. Its not difficult to understand why those translators opted for the easier way to interpret this, for in the English it makes very little sense to say election has obtained something.

But what difference does this make? Well, it points us back to what Paul has been laboring for us to understand – our assurance of salvation or righteousness is never grounded in anything other than the Lord. It is not found in Abraham, only in the one in whom he placed faith in. It is not found in Moses’ Law, only in the one who fulfilled that law for us. It is not found in Israel, only in the one who came to save it. Our salvation, our redemption, our righteousness is only found within the election of God. It is found in the mercy of God, those whom he chooses to display his love. Those who cry out to him for mercy find it – those that work to gain it never see it. The righteousness that the Jews sought vigorously to find is found only in the merciful election of God! It is found in the person of Christ, not in the perfection of man. It is found in the election of God, not in the efforts of man. It is found in the mercy of God, not in the manipulation of man. It is found in ones faith in God, not in the family of man.

Though Abraham himself would be adopted into the family of God through faith, it was not Abraham who would be doing the adopting. Though he was promised a family, it was not Abraham who was giving himself that family. Although through Abraham the nations would be blessed, that blessing came through the singular seed, of which Paul states is Christ. In the same way Abraham obtained righteousness through faith and was brought into the family of God, so too, it is the same for all who place their faith in Jesus as their representative head of family.

Furthermore, it is true that great blessings overflowed from Abraham onto those around him. But as we saw in the example of Lot, that blessing at times diminishes and suffers loss. However, those who are under the headship of Christ fear no loss, for their assurance of salvation is eternally secured. Once you are a part of his family, you will forever remain in his family. They were correct that righteousness would flow from one’s connection to the head of the family, but they were wrong in assuming it was through Abraham. For Abraham was dependent on Christ as well. How do we know this?

There was this beautiful and intense interaction between Jesus and the Jews at the temple. At the end of John 8, we read how the Jews confront Jesus and his teaching. Jesus told them that those who would keep his word would never see death. This spurred a great uproar immediately, for the Jews brought up the fact that Abraham and the prophets indeed had died. How could Jesus make such a claim that they wouldn’t ‘taste’ (as they rendered Christs words) death? “Who do you think you are” is the question they asked Christ. Do you think you’re better than our father Abraham? And Jesus’ reply is so astonishing because he answers all their underlining questions with his statement “your father (and we could put quotation marks here – because else where he says the devil is their true father) Abraham rejoiced (past tense) that he would (one day in the future) see my day. He saw it and was glad”! What is Jesus saying here? Abraham while he was walking this earth looked forward to seeing his day, yet he never saw it then. But he did end up seeing it. In other words – Jesus is saying that Abraham was not dead.

Conclusion

The point that I am making here is simply that the concept of headship is deeply rooted in the Jewish tradition, where the head of the family plays a crucial role in the blessings and righteousness that flow to the family members. Paul uses this concept to redirect the theology of the Jewish people to Christ. He explains that while figures like Adam, Abraham, and Moses played roles as heads of families, the ultimate headship belongs to Christ. The blessings and righteousness that the Jewish people sought through their connection to Abraham are actually found in Christ, for Abraham too, depended upon his connection to the head that is Christ.

Paul emphasizes then, that the election of God is not based on human efforts or lineage back to Abraham, but on God's mercy and choice. The righteousness that the Jews sought through their works is obtained through God's election, which is grounded in His mercy and not in human efforts. And that election is found in the person of Christ, and it is through faith in Christ that one becomes part of God's elect. In the same way Abraham was chosen and was given mercy through faith, is the same way we all become a part of the family of God. Through our Election in Christ.

They sought righteousness by effect, but it was received by election. They sought it after by merit, but it was received by mercy.

For it wasn’t the elect that sought and found righteousness, but rather the Election of God for all who would be found under the headship of Christ. It was not through physical linage to Jewish heads of families, nor through the works based of self-righteousness, but solely upon the freedom of God to elect some for salvation in Christ Jesus. Just as Abraham, just like Moses, just like anyone else.

2. The Reprobate of God

“But the rest were hardened…”

A brief definition and summary

Finally, we come now to the doctrine of reprobation. Let us begin with a definition of what this means; reprobation in essence, is God’s rejection of individual sinners. In the same way that God holds the right to have mercy on whomever, according to his good pleasure, so too, God holds the right to reject or pass over those whom he will not save. The reprobate is referring to those who do not receive the saving mercy of God, rather, they receive His just condemnation. It is important to note that both the reprobation and election of God are grounded upon the sovereign and free will. The only reason for the results of either the elect or the reprobate differs is because of Gods good pleasure – he will have mercy upon whom he will have mercy.

As we have made clear already, the elect are not chosen on the basis of familial ties, nor on the efforts of the individual, and the same goes for the reprobate. They are not passed over because they weren’t a part of the right family nor because their works were not up to scratch. Rather, both the reprobate and the elect share common ground in that all are sinners and deserving of the full wrath of God. All are enemies who rebel against the good nature of God. Therefore, we understand that the reprobate are receiving the just consequence of their sin – eternal punishment and separation from the family of God.

[To fully grasp the doctrine of reprobation, we must understand its implications and the gravity it holds within the broader narrative of redemption. While God's election displays the richness of His mercy, reprobation underscores the severity of His justice. Both doctrines illuminate the character of God, revealing a balance of grace and righteousness.

Paul’s writings make it clear that God's sovereign choices are not arbitrary. They are deeply rooted in His divine wisdom and purpose. The mystery of why some are chosen while others are passed over remains veiled in the sovereignty of God. This should not lead us to question God's fairness but to marvel at His unsearchable judgments and His ways that are beyond our comprehension.]

Beginning with this brief definition and summary of the doctrines helps us understand and navigate through what Paul explains next.

The hardening of hearts

The initial question that Paul addresses in the beginning of this chapter was whether God had rejected Israel as a whole. The answer is an unequivocal “no”, God has not rejected Israel as a nation entirely. But he has, however, rejected some within the nation of Israel. Paul has already offered explanation and example in this letter, beginning with Isaac being chosen, while Ishmael was rejected and then Jacob too was elected, while Esau was rejected. We have also the illustration that God would use from the same lump of sinful clay, some to be vessels of wrath while other become vessels of his mercy.

The real issue I want to address before we conclude today is the question regarding the hardening of hearts. We can begin by presenting it in the form of a question; “does God cause the hardening of hearts?” or to put it another way “is God the cause of the blindness of eyes and the deafening of ears so that they wont turn to him and repent?” And if so, then how could this be fair?

To address this profound and challenging question, we must delve into the nature of God's sovereignty and justice. The hardening of hearts, as Paul describes, is indeed an act of God, but it must be understood within the context of divine justice and human responsibility. In instances where God hardens a heart, it is to manifest His glory and to execute His righteous judgment. This does not negate human culpability; rather, it underscores the depth of human sinfulness and the just response of a holy God.

God’s act of hardening is often a response to a persistent and deliberate rejection of His truth. For example, Pharaoh's heart was hardened after repeated refusals to heed God's command through Moses. In this, we see that hardening is a judicial act against those who have already chosen to resist God’s will. Thus, it is both a demonstration of justice and a means to fulfill God’s greater purposes, which may remain beyond our full comprehension.

Furthermore, this hardening serves as a stark contrast to the mercy shown to the elect, amplifying the glory of God's grace. It reveals the serious consequences of sin and rebellion, while simultaneously highlighting the immeasurable gift of salvation bestowed upon those whom He calls.

Ultimately, the fairness of God's actions lies in His perfect wisdom and justice. Our finite understanding may struggle with the complexities of divine sovereignty and human responsibility, yet we are called to trust in God's good and righteous character. As Paul eloquently states in Romans, "Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!"

In conclusion, the hardening of hearts should lead us not to question God's fairness, but to a deeper reverence for His sovereignty and a greater appreciation for the mercy extended to us. It is a sobering reminder of the gravity of sin and the ultimate authority of God in the tapestry of redemption.

APPLICATION

Paul supports this truth by referring back to the Old Testament, quoting from the Law (Deuteronomy) the Prophets (Isaiah) and the writings (Psalm) to illustrate what ought to be a sobering affect that presses against even the hardest of hearts. The reality that God, at some point in the rebellion of sinners, can close their eyes so that they will never be able to see, or block their ears, so that even while hearing the gospel, they will never be able to hear and understand, is a tremendously fearful thing. We saw this at the beginning of this letter, when God hands sinners over to their lustful hearts, that they may bury themselves further under the wrath of God. The question is whether this is fair? The answer is yes! They are receiving their just condemnation from God, sealing their eternity.

What does this mean for us? Paul is building the case that even within those who belonged to Israel were not all saved. Many of those who were under the leadership of Moses all saved. Pauls bible verse emphasis this main point and would even use this as the ground work for what he will go onto say to the Gentiles (If God didn’t spare the organic branches, don’t become so presumptuous that your security is based on anything other than his mercy). The generation of Moses, for instance, is repeatedly used as an example to all those who would base their presumptions hope on anything other than his mercy.

What are some presumptions that we make at times:

1. God is merciful and his mercies are new every day –

a. Yes, his mercies are new every day, for those who have already received that initial mercy of salvation.

2. Ah but I have time. If need be, I can always enjoy my life now and on my death bed repent –

a. That is no assurance whatsoever. Firstly, tomorrow is not promised to you. Secondly, what we see here in the doctrine is that there may come a time when that door will be closed off to you. Your callous heart will be hardened even more.

3. Ah, but this rebellion is influenced by the enemy, or the devil is tormenting them –

a. It is true that the enemy may play an influence in one rebellious heart, and we can pray for deliverance. But what this text is saying is that there may come a time when God sears the heart and seals their eternity due to the persistent rebellion

As we have been tracking, Paul had listed for us the Jewish people common objections to the gospel. There aren’t any messengers, the message is clear, God has rejected them – all of which he had debunked from scripture. Now he presses the Jews and warns them that God is hardening hearts. What this means for us is the same. The most dreaded thing one could fear above all else is eternal damnation. A just punishment for the rebellious heart. But just as the author of Hebrew puts it:

As it is said,

“Today, if you hear his voice, do not harden your hearts as in the rebellion.”

For who were those who heard and yet rebelled? Was it not all those who left Egypt led by Moses? And with whom was he provoked for forty years? Was it not with those who sinned, whose bodies fell in the wilderness? 18And to whom did he swear that they would not enter his rest, but to those who were disobedient? 19So we see that they were unable to enter because of unbelief.

Hebrews 3:15-19

This portion is designed so that both the mercy of God may instil humility and praise; while the just wrath of God may bring the sinner to fear the Lord and tremble before him with repentance. As it says in Hebrews, Today if you hear his voice, do not harden your hearts as in the rebellion.