God's Sovereign Choice Part 3

Introduction:

MacArthur Video

I. Paul’s Passion (vs. 1-5)

Romans 9:1–5 AV

I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

II. Paul’s Proclamation (vs. 6-8)

Romans 9:6–8 AV

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.

III. God’s Prerogative (vs. 9- 29)

As we began to look last time together, the Apostle is arguing as to why the Word of God is not the cause and failure of the fact that most people, and in this context the Jews, are not coming to Christ.

From the standpoint of the Jews, the reason that Paul gives is by giving two illustrations; one from Abraham and the other from his son Isaac.

The point that the Apostle is making here is that it is not the point that people are in the family of God or the chosen people of God because of their birth right.

Ishmael was born to the same Father that Isaac was, but ye the promise was not for Ishmael, it was for Isaac.

Esau was born to the same Father of promise as Isaac was; and was even he older and a twin, but the promise was not for Esau it was for Jacob.

The point being is that God gives the promises sovereignly.

This leads us to the next verse and something that I want you to wrap your minds around with me.

God’s election is an Unconditional Election.

Meaning this:

The Five Points of Calvinism: Defined, Defended and Documented II. Unconditional Election

His eternal choice of particular sinners unto salvation was not based upon any foreseen act or response on the part of those selected, but was based solely on His own good pleasure and sovereign will. Thus election was not determined by, or conditioned upon, anything that men would do, but resulted entirely from God’s self-determined purpose.

And it is called unconditional election because there are no conditions that the sinner was meet before God chooses them.

The synergist will say that election (because they cannot deny the word is in the Scriptures, they just deny it away) is conditional and that that condition is foreseen faith in the sinner.

But it is clear in the Scripture that God did the choosing.

Mark 13:20 ESV

And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days.

1 Thessalonians 1:4 ESV

For we know, brothers loved by God, that he has chosen you,

2 Thessalonians 2:13 ESV

But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

It is also clear in the Scripture when this choosing took place.

Ephesians 1:4 ESV

even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love

2 Timothy 1:9 ESV

who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,

Revelation 13:8 ESV

and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.

Revelation 17:8 ESV

The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.

And it is equally as clear in the Scripture that God did not choose us based on any foreseen merit in those whom He chose, nor any foreseen good work.

Romans 10:20 ESV

Then Isaiah is so bold as to say, “I have been found by those who did not seek me; I have shown myself to those who did not ask for me.”

2 Timothy 1:9 ESV

who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,

Romans 9:11 AV

(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;)

Rom 9:

God’s choice of Jacob over Esau had nothing to with Jacob or Esau it had to do with God’s Sovereign choice alone.

Right away, the Synergists will want to accuse and say that the Doctrine of Election makes God “arbitrary”.

I actually had a fellow preacher tell me that many, many years ago, “Election makes God arbitrary”.

What does it mean to be arbitrary?

Merriam-Webster’s Collegiate Dictionary (Eleventh Edition) Arbitrary

not restrained or limited in the exercise of power: ruling by absolute authority

Well, He is God and as such can and does rule absolute authority.

Here is another definition of Arbitrary.

Merriam-Webster’s Collegiate Dictionary (Eleventh Edition) Arbitrary

depending on individual discretion (as of a judge) and not fixed by law 〈the manner of punishment is arbitrary〉

Well, again, He is God and has the right of sole discretion.

And “not fixed by law”, well that part would not pertain because it is God’s law that condemns the sinner.

But, I do not believe that the Synergist has either one of those definition in mind when they say that the Doctrine of Election makes God Arbitrary.

Merriam-Webster’s Collegiate Dictionary (Eleventh Edition) Arbitrary

marked by or resulting from the unrestrained and often tyrannical exercise of power

When the Synergist says that the Doctrine of Election makes God Arbitrary what they are saying is that , because I have heard them say it, it makes God a Tyrant.

So because God chooses to save perhaps billions of people that have committed cosmic treason against their creator and have lived lives in rebellion against that creator, that makes Him a tyrant?

Such is an accusation without a lot of thought over what it being said.

And obviously, this is not the only time in the Scripture that we have seen God operate in this unconditional manner.

God chose Israel unconditionally.

Deuteronomy 7:6–8 ESV

“For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.

The Lord’s choice of Israel over all the other nations had nothing to do with Israel, but it was God’s sovereign choice.

God’s choice of Jacob of Esau had nothing to with them, but it was God’s sovereign choice.

So, God has always chosen particularly, based on His freedom and not what is seen in the creator.

Romans 9:13 AV

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

But that’s not fair, the synergists will say.

“How can God make a choice like that on people’s eternity based on nothing but his choice and not based on anything in them and then choose to love the one and hate the other”?

Romans 9:14 AV

What shall we say then? Is there unrighteousness with God? God forbid.

Yea, Paul probably heard that argument as well.

Nestle-Aland Greek New Testament, 28th Edition Chapter 9

μὴ γένοιτο

The strongest denunciation in the Greek language, “No not ever should that be!”

Romans 9:15 ESV

For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

Paul is quoting from .

And in that passage Moses in on Mt. Sinai getting the law of God.

Remember what the Children of Israel were down in the valley do?

Worshipping a golden calf and giving it the credit for bringing them out of Egypt.

God told Moses that He was going to destroy them all for their idolatry.

Remember how that Moses interceded and plead with God to be merciful and that God said that he would:

Exodus 33:19

Exodus 33:19 ESV

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.

Not only does the Doctrine of Predestination tell us that it is God’s to whom He will be gracious but it also tells us that God is, in fact, gracious to rebels.

If you miss “Jacob, I love” over “Esau I hated” then you have missed the entire point of the Doctrine of Election.

Romans 9:16 AV

So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

The apostle is so clear here, that it does not depend on the exercise of the creature, but it is based on God and God alone.

Institutes of the Christian Religion Chapter 24: Election Confirmed by the Calling of God

For their exposition is, that the desire and endeavor of sinners are of no avail by themselves, unless accompanied by the grace of God, but that when aided by his blessing, they also do their part in procuring salvation. This cavil I prefer refuting in the words of Augustine rather than my own: “If all that the apostle meant is, that it is not alone of him that willeth, or of him that runneth, unless the Lord be present in mercy, we may retort and hold the converse, that it is not of mercy alone, unless willing and running be present,” (August. Enchir. ad Laurent., c. 31). But if this is manifestly impious, let us have no doubt that the apostle attributes all to the mercy of the Lord, and leaves nothing to our wills or exertions

What follows is one of the most difficult portions of the entire epistle, because we enter into that perilous corridor in which the apostle speaks about the hardening of the heart of Pharoah.

This is what some have called the shadow side of election and predestination.

It is; therefore, vital that we come to a clear understanding of what is being said.

Romans 9:17 AV

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.

As you remember in the book of Exodus, God commanded Moses to go into the court of Pharoah and to instruct him, in the name of God, to let the people of Israel go.

Because Pharoah refused, God sent a series of plagues on Egypt.

Each time Pharoah wold relent and agree to allow the Israelites to depart, but then we rear the refrain that God hardened Pharaoh’s heart, resulting in Pharoah changing his mind and stooping the Israelites from departing.

Paul is saying here that the purpose of God in elevating Pharoah to his position of power was not to reward Pharaoh’s righteousness, or because he merited his prestigious position.

Rather, God put him in that Position for God’s purposes.

The Gospel of God: Romans The Sovereign Power of God (9:17–21)

Here we have an insight into God’s providential rule as the Lord of all history. He raises kingdoms up, he brings kingdoms down. Pharaoh could not become the most powerful man in the world, apart from the providential rule of God. And the purpose of God in establishing Pharaoh was to show God’s power. Pharaoh was the most powerful man in the world at that time, but when his power was brought to bear against the power of God, Pharaoh appeared impotent, and God’s manifestation of his own authority reigned supreme.

God was using an evil man to bring about his good pleasure and redemptive activity.

And this is a common theme in the Bible.

It is not that God creates evil, not ever does evil, not even inclines the heart to evil, but rather that God brings good out of evil, overruling the evil machinery of men to bring about his own purposes.

The Gospel of God: Romans The Sovereign Power of God (9:17–21)

A classic example of this is the story of Joseph. His brothers, filled with jealousy and envy, sold him into slavery. Joseph was taken down to Egypt and remarkable events transpired by which he was elevated to the level of prime minister and was set in a strategic position to bring relief and redemption to his own family at a time of crisis and famine in the promised land.

The Gospel of God: Romans The Sovereign Power of God (9:17–21)

Finally, Joseph had a meeting with his brothers when they recognised him and repented of their evil deed. Joseph responded to their confession by saying, ‘You meant it for evil, but God meant it for good’ (Gen. 50:20). God’s holy, powerful providence can make use of the wicked intentions of men to bring about the good purposes of his own plan. This does not mean that men are mere automatons or pawns in the hands of God, or that Divine providence excuses men from the guilt of their own wickedness. The intentions of Joseph’s brothers were clearly wicked. But God made use of the evil of which they were guilty to bring about his divine plan of redemption.

Romans 9:18 AV

Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Next Time!