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Romans 9:14-29 · Providence Baptist Church - Sermons

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Good morning, everyone. Join me in your copy of God's Word and go to Romans chapter 9.
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! This is the third week we've been riding this crazy bull that is Romans chapter 9.
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! Hopefully most of you are still hanging on for eight seconds.
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We are going to pick up the last little part of Romans 9 today.
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We started by...
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Last week I was torn whether or not to introduce to you in a doctrinal manner what we would call the doctrines of grace, Calvinism, or Reformed theology.
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And I've done my best not to really push that, but just to let you see it in the text.
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That really is sort of the best way.
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And like, you know, some people get nervous when they hear the phrase Calvinism, but I can put you at ease.
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Like, Paul was way before John Calvin, you know.
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So when we look at Romans chapter 9, we see some things that are very hard for us to swallow as human beings.
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And it helped me as I wrestled with these things, somebody in my early 20s.
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I was pretty frustrated.
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I was really angry, hostile towards this kind of teaching.
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And then I had just some men in my life who just very humbly and compassionately just pointed me back to the Scriptures over and over again.
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To where I eventually just had to bow before what God's Word said.
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And it also helped me to understand these are not new teachings.
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It's been...
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These are things that many in the historical, gospel-believing, Bible-preaching church have believed throughout the history of the church.
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And one man that I know many of us respect would be a man named George Muir of Bristol.
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And he was famous for starting his orphan homes.
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And he cared for around 10,000 orphans in his lifetime.
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And he pastored the same church for 66 years.
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Didn't take a salary for 68 years and preached the gospel in 42 countries.
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And he's a man marked by what many would say just humility, compassion, and service.
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That's what marked his life.
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Gospel conviction.
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And he at first was very obstinate towards these things.
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And just as an introduction, just really shortly, he was against the doctrines of grace for a long time.
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But then he said this,
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I was brought to examine these precious truths by the Word of God.
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Being made willing to have no glory of my own in the conversion of sinners,
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but to consider myself merely as an instrument.
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And being made willing to receive what the Scripture said,
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I went to the Lord, reading the New Testament from the beginning,
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with a particular reference to these truths.
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It's something he did frequently.
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He would say, here's a doctrine or a teaching I've heard about.
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Let me read through the entire Bible and see how many times I see this.
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And he would just read through it.
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And he said,
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I found, to my great astonishment,
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that the passages which speak directly for election and persevering grace
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were about four times as many as those which speak apparently against these truths.
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And even those few, shortly after, when I examined and understood them,
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served to confirm me in the above doctrines.
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As to the effect in which my belief in these doctrines is had on me,
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by the grace of God, I have walked more closely with him since that period.
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So, just by way of encouragement,
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many faithful men and women have taught these things throughout the history of the church.
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Now, going back into Romans 9,
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two weeks ago, we did Romans 9, 1 through 5,
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where Paul expresses the great anguish
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and burdened, he feels,
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for his fellow Jews that are still in darkness,
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those who have rejected Jesus as the Messiah.
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And he even says he'd be willing to give up his own soul
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if it meant that all Israel could be saved.
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And last Sunday,
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well, excuse me, I probably should tie this all in together,
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but the question has eroded,
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since many Jews have not laid hold of Jesus as the Messiah,
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has God's promise failed?
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That's the question.
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What does Israel's unbelief prove?
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And Paul answers the question directly,
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as we talked about last week in verses 6 through 13,
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and he says,
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yes, even though the majority of Jews have failed
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to believe in Jesus as the Messiah,
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God's promise to them has not failed.
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And the reason that we unpacked at length
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is just simply because God never made a promise
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to save every single Jewish individual.
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And he points out, if you look at verse 6,
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for not all who are descended from Israel
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belong to Israel.
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And we see there's this reality
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that there's an ethnic, physical Israel,
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and there's a spiritual Israel.
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And within the larger collective circle of national Israel,
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there's a smaller circle of saved, believing Israel.
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God only promised to save a chosen remnant from Israel.
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He is faithful to that promise.
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And then last week,
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we sort of walked into that in the next few verses,
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and we looked at Abraham and his sons,
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and Isaac and his sons,
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to show that God's election was not just to a group,
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but it was to individuals.
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He chose.
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He chose.
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He chose, right?
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Isaac over Ishmael.
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Jacob over Esau.
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And God did this in verse 11.
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We'll start there.
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Look at verse 11.
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God did this in order,
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or so that God's eternal purpose of election
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might continue,
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not because of works,
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but because of Him who calls.
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So without regard of any human good work,
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any merit,
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any foreseen faith,
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God chose some individual Jews,
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but not all,
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for salvation.
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And like a good teacher,
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Paul's anticipating at least two objections to that statement.
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Right?
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And I personally think these might have been things that he himself wrestled with.
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Okay?
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Things that I wrestle with still do,
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but they are natural objections that arise.
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And so before I get into this,
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I want to say there is a humble and right way
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to question God,
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to come to Him with the desire to honor Him,
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to come to Him with the desire to know Him,
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to be okay if answers don't come.
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There's a way to do that that is humble,
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but that's not the kind of questioning
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that we're going to look at here.
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This kind of question is presumptuous.
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It's arrogant.
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And Paul draws that out here.
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And again,
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Paul doesn't just use his own feelings.
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His own opinions and his own sentiments
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to prove what he claims to believe.
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In this chapter 9,
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he cites 15 Old Testament references.
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And today,
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he uses
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1, 2, 3, 4, 5, 6, 7, 8,
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8 references
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in the text today.
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He's saying,
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look, it's always been this way.
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This is what the Scripture says.
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To prove his answer.
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So,
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at least these two objections
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comes to our mind.
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We'll pick it up here.
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But this is,
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we're going to do it in the form of questions.
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Three questions today.
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Question number one is,
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if God's election is true,
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does this make Him unjust?
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If God's election is true,
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does this make Him unjust?
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This is answered in verses 14 through 18.
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All right,
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let's look at this.
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Verse 14.
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Paul says,
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What shall we say then?
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Is there injustice on God's part?
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By no means.
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For He says to Moses,
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I will have mercy on whom I will have mercy,
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and I will have compassion on whom I will have compassion.
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So then,
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it depends not on human will or exertion,
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but on God who has mercy.
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For the Scripture says to Pharaoh,
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For this purpose I raise you up,
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that I might show my power in you,
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and that my name might be proclaimed in all the earth.
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So then,
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He has mercy on whomever He wills,
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and He hardens whomever He wills.
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Hard words.
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But true.
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So just to clarify the question,
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or to clarify the objection
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that Paul is anticipating,
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he's saying,
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Is God just in choosing
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one particular individual over another
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for salvation?
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This sounds so unfair of God.
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I thought God was supposed to be loving.
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I thought God was always supposed to do what's right.
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So if unconditional election is true,
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then that would make God unjust,
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arbitrary, unloving.
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Therefore, it can't be true.
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Right?
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And by some small shot,
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if it is true,
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then it's not a God I want to worship.
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That's where this kind of questioning can take us
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when we are approaching things
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in a man-centered position.
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But I'm going to just say,
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it's not wrong to say,
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Well, God,
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I just want to see how this fits together.
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And if you say no,
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okay.
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But I'm just,
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I would like to know
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if there is an answer.
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And Paul answers the question,
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Does this make God unjust?
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And he says,
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No, never.
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By no means.
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The strongest negative
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in the Greek language.
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Other translations idiomatically say,
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God forbid.
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May it never be.
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No, no, no.
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A thousand times, no.
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It's impossible.
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No infinity,
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as we would say growing up.
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No infinity.
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Even the mere thought of God
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being unjust or unrighteous,
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Paul says,
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even the thought of that
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to the slightest degree
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is blasphemy.
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Even with his limited revelation,
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even that Abraham did not have
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the Scriptures in his hand as we do,
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Abraham said,
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Shall not the judge of all the earth
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do what's right
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and act justly?
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That's Genesis 18, 25.
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And Moses wrote later,
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God is the rock.
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His work is perfect.
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All his ways are justice.
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A God of faithfulness
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and without iniquity,
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just and upright is he.
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That's Deuteronomy 32, verse 4.
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So by no means,
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like God's election
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does not make him unjust.
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No.
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By no means.
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God forbid.
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And so we go,
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Okay, well,
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I take it as your word.
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Now, why do you say that?
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So then he goes from that,
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verifying his answer to affirming his answer
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in the next few verses here.
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And God is not just,
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not unjust,
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excuse me,
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in choosing one or the other.
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He goes to Scripture.
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He goes to the Exodus account.
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And in verse 15,
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he looks at Exodus 33, 19,
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verse 17,
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Exodus 9, 16.
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And I want you to look very closely
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at 15, 16, 17, and 18.
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Like, look at verse 15.
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See the 4?
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He connects the 4 in verse 15
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to the so in verse 16.
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And then later,
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he connects the 4 in verse 17
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to the so in verse 18.
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So basically,
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4,
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because of this,
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so,
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therefore.
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So he's driving home a point.
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And first,
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he speaks of Moses in verse 15,
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as we just read.
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4,
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he says to Moses,
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I will have mercy on whom
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I will have mercy,
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and I will have compassion
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on whom I will have compassion.
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Exodus 3, 19.
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So God remains perfectly just
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even if he chose not
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to save anyone.
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Further still,
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the salvation of anyone
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is only due to his grace
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and his mercy alone.
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In verse 16,
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So,
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so then,
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therefore,
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accordingly,
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right?
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It depends not on human will
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or exertion,
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the totality of human effort,
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but on God who has mercy.
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Our salvation then,
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I mean,
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you can look it up if you want to,
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this is what it says.
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I'm not trying to pull the wool
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over your head.
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It just,
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it says that our salvation
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is not ultimately due
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to human free will
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or our effort,
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our work,
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our exertions.
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It depires completely
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on God's merciful
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and gracious will.
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I have some things
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we'll pull out of this
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in just a second,
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but then he goes from Moses,
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what God said to Moses,
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to what God said to Pharaoh.
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In verse 17,
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for,
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because of this,
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the scriptures say to Pharaoh,
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for this very purpose,
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I've raised you up
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that I might show my power in you
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and that my name
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might be proclaimed
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in all the earth.
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He quotes that scripture
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to show that God
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is completely sovereign
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over the actions of Pharaoh,
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over the actions of his army,
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towards the Israelites.
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You know a verse
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that will just spin your head around?
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Spun my head around.
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Proverbs 16,
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4.
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It says,
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the Lord
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has made,
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created,
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everything for its own purpose,
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even the wicked,
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for the day of evil.
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God appointed Pharaoh
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as a supreme ruler of Egypt
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and in judgment,
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he hardened his heart
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so that God's saving power
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and his glorious name
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might be spread
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throughout the whole world.
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That's what that passage says.
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And he repeated it
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on several occasions
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in the Exodus account.
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God says that his goal
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is to make his name great,
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to glorify his great name.
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At the climax of,
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the Red Sea,
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where they're at the Red Sea,
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this is what God said
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in Exodus,
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I will harden Pharaoh's heart
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and he will pursue them,
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meaning like he will follow them
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into the wilderness
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and into the Red Sea
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to his own destruction.
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And I will get glory
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over Pharaoh
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and all his hosts.
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And the Egyptians shall know
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that I am the Lord.
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Exodus 14, 4.
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So saying in Exodus
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the same thing
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as chapter 14, 17 through 18,
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but summary,
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God,
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so then, right?
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Connecting it back
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to the earlier part.
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So then,
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he has mercy
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on whom he desires.
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You see this?
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Verse 18.
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Mercy on whom he wills
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and hardens whom he wills.
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A lot of us struggle with this.
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Like,
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we have to understand
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that God has
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numerable attributes.
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Guess what?
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Justice and wrath
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are two of those attributes
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just as much as
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goodness,
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love,
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and mercy.
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And it may be hard
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for us to swallow,
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but God is glorified
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when he destroys evil.
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God is glorified
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when he destroys
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those who spit
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upon his greatness.
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And so,
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I'm going to give you
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three takeaways
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from just this one passage.
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All right?
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We're saying,
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again,
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this just isn't fair.
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I feel like this is unjust,
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but we have to remember this.
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Number one,
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underneath this first question,
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none are worthy
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because all are guilty.
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Because all mankind,
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me,
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I know me
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and you,
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all of us
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have trampled upon
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the infinite worth
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of God.
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We only
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deserve judgment.
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We all have rebelled
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against our good creator.
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We have no case
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to plea.
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This is what Paul does
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in the first two chapters
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in Romans.
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He just lays it out.
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Yeah,
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you've got no case.
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All guilty.
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All guilty
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before God.
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And man
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is not
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deserving
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of God's goodness.
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I am not deserving
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and you are not.
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We only
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deserve
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death
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for our sins
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that mankind
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has committed.
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And it says,
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those who practice
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such wicked things
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deserve
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to die.
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And they not only
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do them,
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but give approval
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to those who practice them.
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That's Romans 1.32.
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And so,
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when we see our sin
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and how terrible
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and appalling
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it is,
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we question
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God.
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How can we do that?
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When we see
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how awful it is,
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the real question
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is not why would
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He save some,
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but why would
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He save any of us?
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That is the question.
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Why would God
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be inclined
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to save any of us?
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Y'all know that
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in 2 Peter
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it talks about
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how the angels
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rebelled against God.
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God didn't spare them.
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He didn't spare any of them.
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He didn't send them
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any Savior.
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He just judged them.
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So the fact
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that He even
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sent a Savior
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to save
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mankind
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is mind-blowing.
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So none are worthy
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because all
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are guilty.
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This leads
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to
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save any
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sinner.
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Yet He chose
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to save
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some
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as a demonstration
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of His mercy,
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His grace,
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and His love.
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Because all
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are guilty,
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God has the right
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to have mercy.
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We see it right there
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in the text,
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verse 15.
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Mercy on whom
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He desires
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and compassion
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on whom He desires.
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Now,
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God would be
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perfectly justified
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again in
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annihilating
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all of us
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for our rebellion
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against Him.
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There's a good chance
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that you spat upon Him
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today.
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I have.
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We have rebelled
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against God.
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And so,
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there is no
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injustice in God
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if He chooses
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to save some
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and not others.
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Now,
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let me help you
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wrap your head
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around this.
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This helped me.
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I know my history
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major was good
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for something.
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But,
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I tend to bring
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a Western,
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democratic idea
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of
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justice
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into this text.
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And this is not
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how the Bible
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talks about things.
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And let me
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tell you,
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the kingdom of God
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is not a democracy.
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It is an absolute
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monarchy.
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And we go back
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in the ancient
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and medieval worlds.
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We will see that
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a king,
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an emperor,
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a ruler,
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they also served
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as judges, right?
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Think about Solomon.
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He was a judge.
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People brought their
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cases before him
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and he would listen
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and he would make
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a decision.
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So,
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these monarchs,
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kings,
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emperors,
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would serve
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as judges.
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And,
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a good monarch
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would be powerful,
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merciful,
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and just.
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If a king
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isn't powerful,
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then his subjects
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can see him
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as weak
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and will take
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advantage of him.
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If he's not
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merciful,
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he cannot maintain
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the love and loyalty
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of his subjects.
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He's seen as weak.
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And if he's not
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just,
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then they see him
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as corrupt.
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Right?
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So,
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supreme power,
21:11
mercy,
21:11
and justice
21:11
are all inseparable.
21:13
And here's what would
21:14
happen.
21:15
If a king
21:16
was confronted
21:17
with a band
21:18
of rebels,
21:20
people who had
21:21
murdered,
21:23
raped,
21:23
stolen,
21:25
this is,
21:26
I'll show you
21:26
in just a second,
21:27
just a common occurrence,
21:28
but they would all
21:29
come before the king
21:30
and he would say,
21:31
look at me,
21:31
all of you
21:32
deserve the sword.
21:33
You all deserve to die.
21:34
You broke the law.
21:36
You hurt people.
21:38
You dishonored me
21:39
as the king.
21:39
All of you deserve to die.
21:42
But,
21:43
because
21:44
I am
21:45
a merciful
21:46
king,
21:48
I will pardon you
21:49
and you.
21:51
But the rest of you
21:52
get the sword.
21:54
Because people
21:55
also need to know
21:56
that I'm not a pushover.
21:57
And that,
21:58
I take the law seriously.
22:01
So in that one act,
22:03
a king would be feared,
22:05
right,
22:06
as well as loved.
22:09
He spared.
22:10
He spared
22:11
these rebels
22:13
when he didn't have to.
22:15
And so,
22:16
let me give you
22:16
just two examples
22:17
of this in the Scripture.
22:18
It's just important
22:19
for you to see this,
22:20
but you don't have
22:21
to look there,
22:21
but in Exodus 32,
22:23
we know the context.
22:24
Moses had received
22:25
the Ten Commandments,
22:26
from God
22:27
on Mount Sinai
22:28
and down the Israelite camp.
22:30
There's rebellion brewing
22:31
and idolatry spreading.
22:33
They build the golden calf
22:34
and commit this sensual,
22:36
depraved celebration
22:38
at the bottom
22:40
of Mount Sinai
22:41
and unbelief.
22:44
And Moses feels
22:46
that indignation
22:47
from God
22:47
coming towards the nation.
22:49
And he knows
22:50
that punishment
22:51
will come.
22:51
All right?
22:53
For that sin,
22:55
you'll see,
22:56
God commands
22:57
that 3,000 people
22:58
be killed
22:58
immediately.
23:01
And so,
23:02
here's a question.
23:03
A question for us.
23:04
For that horrific act
23:06
of idolatry,
23:07
would God be justified
23:10
if He put to death
23:12
all those Israelites
23:13
who had committed
23:14
that sin
23:15
or those who just stood by
23:16
and let it happen?
23:17
Yes.
23:19
He would be just
23:20
if He killed them all.
23:23
I mean,
23:23
Aaron blows my mind.
23:26
Aaron,
23:27
the mother of Moses,
23:28
was just like,
23:29
okay guys,
23:29
sure,
23:30
whatever you want to do.
23:31
And I always wonder
23:33
why God didn't punish him.
23:35
Well,
23:35
the answer is His mercy.
23:36
He could have.
23:38
He was guilty.
23:40
And Moses made that prayer
23:43
of intercession.
23:45
Right?
23:45
God demonstrated His justice
23:47
by executing 3,000
23:49
as a warning.
23:52
Don't do it again.
23:54
And He incited fear.
23:56
But He also spared the rest
23:58
inciting gratitude.
24:00
You see that?
24:02
Another quick example
24:03
comes out of,
24:04
this is really simple,
24:05
2 Samuel 8,
24:06
verse 2,
24:07
that's when David
24:08
was winning
24:09
all these victories
24:10
against all the pagan
24:11
enemies of God.
24:13
And he defeated Moab
24:15
and he captured
24:15
a whole bunch of them.
24:16
And we read this,
24:18
David defeated Moab.
24:20
He measured them
24:21
with a line,
24:23
making them lie down
24:24
on the ground.
24:25
Two lines he measured
24:27
to be put to death
24:29
and one full line
24:31
to be spared.
24:33
The Moabites
24:34
became servants to David
24:35
and brought Him tribute.
24:38
So,
24:38
I hope you see that.
24:41
But I just want you
24:42
to think about,
24:44
if you were the judge,
24:45
if you had all the power
24:46
and that band of criminals
24:49
who committed heinous acts
24:52
came to you,
24:53
you expect them to come in
24:54
on their knees
24:55
begging for their lives,
24:56
right?
24:56
and they come in to you
24:58
and say,
24:59
hey,
24:59
we deserve to be let go.
25:02
We think this trial
25:03
is an outrage.
25:04
You can just say,
25:05
excuse me?
25:07
That is how
25:08
the indolence
25:10
that you feel
25:11
when you hear that,
25:12
that's just a fraction
25:13
of how God feels
25:14
probably
25:14
when we say,
25:17
that just doesn't
25:18
sound fair, God.
25:20
It puts me
25:21
in my place.
25:22
Spurgeon said,
25:25
sinful man
25:26
is now
25:27
not in the position
25:28
of a well-deserving
25:29
innocent child.
25:32
We will suppose
25:33
another case,
25:34
one closer to the mark.
25:35
A number of criminals
25:36
guilty of the most
25:38
aggravated
25:39
and detestable crimes
25:40
are righteously
25:41
condemned to die
25:42
and die
25:43
they must
25:44
unless
25:45
the king
25:47
shall give them
25:48
a free pardon.
25:50
If
25:50
for good
25:51
insufficient reasons
25:53
known only
25:53
to himself,
25:55
the king chooses
25:56
to forgive
25:57
a certain number
25:58
and leave the rest
25:59
for execution,
26:00
is there anything
26:02
cruel or unrighteous
26:03
here?
26:05
And so,
26:06
may we say,
26:07
is there any
26:08
unrighteousness
26:09
with God?
26:10
God forbid.
26:12
And that's
26:13
just important
26:13
for you to understand.
26:15
God has that right.
26:17
He's under no
26:17
obligation.
26:19
And the fact
26:19
that he saves any
26:20
should blow our minds
26:21
and this leads
26:22
to the third
26:23
and last one.
26:24
This is
26:24
hard to swallow.
26:28
But,
26:28
as a consequence
26:29
of what I just said,
26:31
just as
26:32
God freely
26:33
and graciously
26:34
decided to save
26:35
some,
26:37
so he also
26:38
passed over
26:39
others.
26:41
This is what
26:42
is referred to
26:42
as reprobation.
26:45
God has chosen
26:46
to pass over
26:47
certain persons
26:48
and punish them
26:50
for their sins,
26:51
manifesting
26:52
his justice.
26:54
I'm not making
26:54
it up.
26:55
Look at
26:56
verse 18.
26:57
So then,
26:58
God has mercy
26:59
on whomever
27:00
he wills
27:01
and hardens
27:03
whomever
27:03
he wills.
27:06
Now,
27:06
it's important
27:06
to understand
27:07
this,
27:08
that when we say
27:08
God hardens
27:09
somebody,
27:09
he doesn't just
27:10
go,
27:11
and just
27:12
zaps them
27:12
and just
27:13
makes them
27:13
bad.
27:14
Scripture teaches
27:16
we are bad
27:17
on our own.
27:19
We are
27:19
sinful
27:20
by nature.
27:22
What it means
27:23
is God
27:24
gives us
27:24
over to our
27:25
already sinful
27:26
devices.
27:28
God
27:28
hardens
27:29
sinners
27:29
not by
27:30
implanting
27:30
evil in us,
27:32
for that
27:32
would infer
27:32
evil comes
27:33
from him,
27:33
right?
27:34
But rather,
27:35
God chooses
27:35
not to
27:36
change us
27:37
and leaves
27:38
us
27:38
to our
27:39
already
27:40
existing
27:40
sin.
27:41
If you
27:43
go back
27:43
to Romans
27:44
1,
27:45
it says
27:46
three times
27:47
in there
27:47
a phrase,
27:48
God gave
27:49
them up.
27:50
God gave
27:50
them up.
27:52
And
27:52
that's what
27:54
happens
27:54
when God
27:55
takes his
27:56
hand off.
27:57
That's what
27:58
happens.
27:58
There is
27:59
grace
28:00
constraining
28:00
us.
28:03
Just for
28:03
the sake
28:04
of time,
28:05
I want
28:05
you to
28:06
write down
28:07
John
28:07
chapter
28:09
12
28:09
verse
28:11
37
28:11
through
28:12
40
28:12
where
28:13
basically
28:14
it says
28:15
that people
28:15
have
28:15
rejected
28:16
Jesus
28:16
because
28:18
God
28:18
has
28:18
blinded
28:19
their
28:19
eyes
28:19
and
28:20
hardened
28:20
their
28:20
hearts.
28:22
That's
28:22
what it
28:22
says.
28:23
It's a
28:23
hard truth
28:25
out of
28:25
God's
28:25
word.
28:27
And this
28:27
leads to
28:27
the second
28:28
question
28:29
in Romans
28:30
9.
28:31
Going
28:32
in verse
28:32
19.
28:34
This is
28:34
question
28:34
number
28:34
two.
28:36
Question
28:36
number
28:36
one is
28:37
does this
28:37
make God
28:37
unjust?
28:39
No,
28:39
it doesn't.
28:40
question
28:41
number
28:42
two.
28:43
If
28:43
God's
28:44
election
28:44
is
28:44
true,
28:45
then how
28:46
can
28:47
he
28:47
hold
28:47
us
28:47
responsible?
28:50
Verses
28:51
19
28:51
through
28:51
23.
28:53
Let's
28:53
read.
28:55
Paul
28:55
says,
28:55
you will
28:56
say to
28:56
me
28:56
then,
28:57
why
28:58
does
28:58
he
28:58
still
28:58
find
28:59
fault?
29:00
For
29:00
who
29:00
can
29:00
resist
29:01
his
29:01
will?
29:03
All
29:03
right?
29:04
Now
29:05
listen to
29:05
this
29:05
stunning
29:05
response.
29:06
But
29:07
who
29:08
are
29:08
you,
29:09
O
29:09
man,
29:10
to
29:10
answer
29:10
back
29:10
to
29:11
God?
29:12
Well,
29:13
what
29:13
is
29:13
molded
29:14
say
29:14
to
29:14
its
29:14
motor?
29:16
Why
29:16
have
29:16
you
29:17
made
29:17
me
29:17
like
29:17
this?
29:19
Has
29:19
the
29:19
potter
29:19
no
29:20
right
29:20
over
29:20
the
29:20
clay
29:21
to
29:21
make
29:21
out
29:22
of
29:22
the
29:22
same
29:22
lump
29:23
one
29:24
vessel
29:24
for
29:25
honorable
29:25
use
29:25
and
29:25
another
29:26
for
29:26
dishonorable
29:27
use?
29:28
What
29:28
if
29:29
God
29:29
desiring
29:30
to
29:31
show
29:31
his
29:31
wrath
29:32
and
29:33
to
29:33
make
29:33
known
29:33
his
29:33
power
29:34
has
29:35
endured
29:35
with
29:35
much
29:36
patience
29:36
vessels
29:37
of
29:37
wrath
29:38
prepared
29:38
for
29:38
destruction
29:39
in
29:40
order
29:41
so
29:42
that
29:42
to
29:43
make
29:43
known
29:44
the
29:44
riches
29:44
of
29:44
his
29:45
glory
29:45
for
29:45
vessels
29:46
of
29:46
mercy
29:46
which
29:47
he
29:47
has
29:48
prepared
29:48
beforehand
29:49
for
29:49
glory.
29:52
So
29:52
again
29:54
like
29:55
these are
29:56
things I
29:56
never read
29:56
most of
29:57
my life
29:57
until it
29:58
was shown
29:59
to me
29:59
and I
29:59
was like
30:00
this
30:00
I don't
30:01
like
30:02
this
30:02
this
30:02
rubs
30:03
me
30:03
wrong.
30:04
But to
30:05
clarify
30:06
the
30:06
question
30:06
that's
30:07
being
30:07
asked
30:07
they're
30:08
basically
30:08
saying
30:08
if salvation
30:09
just only
30:10
comes from
30:10
God
30:11
and who
30:11
just has
30:12
mercy
30:13
on whom
30:13
he wants
30:14
to
30:14
then how
30:15
can he
30:15
hold any
30:16
of us
30:16
responsible?
30:17
How can I
30:17
be blamed
30:18
!
30:18
for my
30:18
sin
30:19
if God
30:19
just
30:20
chooses
30:21
not
30:21
to do
30:22
anything
30:22
about it?
30:24
I can't
30:25
resist him
30:25
so
30:26
how can I
30:28
be held
30:28
responsible?
30:30
And
30:30
based on how
30:32
Paul answers
30:32
the question
30:33
in one way
30:33
we can
30:34
say
30:34
yes
30:34
he can
30:35
and he
30:35
will
30:36
hold you
30:36
responsible
30:37
hold me
30:38
responsible
30:39
he'll hold us
30:40
to account
30:41
for our
30:41
sins
30:41
but
30:41
Paul
30:42
chooses
30:42
the answer
30:43
in a way
30:44
that
30:44
is very
30:46
humbling
30:46
he doesn't
30:49
notice though
30:49
he doesn't
30:50
start going
30:51
outside the
30:52
Bible
30:52
using extra
30:53
biblical
30:53
philosophical
30:55
arguments
30:55
of free
30:56
will
30:56
or anything
30:56
else
30:57
to resolve
30:59
that problem
30:59
rather
30:59
he turns
31:00
back
31:01
to such
31:02
and such
31:02
a man
31:03
or woman
31:04
who would
31:04
ask that
31:05
kind of
31:06
question
31:06
so
31:06
presumptuously
31:07
and says
31:09
who are
31:10
you
31:10
to the
31:11
contrary
31:12
who are
31:13
you
31:13
to answer
31:13
back to
31:14
God
31:14
Paul
31:16
rebukes
31:16
any
31:17
prideful
31:17
challenge
31:18
made to
31:19
God
31:19
by using
31:20
a warning
31:20
that God
31:21
once gave
31:22
to Israel
31:22
in Isaiah
31:23
45
31:23
9
31:24
woe
31:25
to him
31:25
who
31:25
quarrels
31:26
with his
31:27
maker
31:27
so this
31:28
isn't
31:28
like a
31:29
humble
31:30
God
31:31
I just
31:31
would love
31:32
to know
31:33
if you
31:34
say no
31:34
that's
31:34
okay
31:35
but help
31:36
me see
31:36
it's not
31:37
that
31:37
it's like
31:38
well
31:38
God
31:39
how can
31:40
you hold
31:40
me
31:40
accountable
31:41
then
31:41
it's that
31:42
kind of
31:42
person
31:44
he's
31:45
answering
31:45
so he's
31:46
saying
31:47
stop
31:47
no further
31:48
cease
31:49
and desist
31:50
you go
31:51
too far
31:52
you puny
31:53
mortal
31:53
man
31:54
it is
31:55
blasphemy
31:56
to deny
31:57
much less
31:57
question
31:58
God's
31:59
right
31:59
to hold
32:00
rebellious
32:01
mankind
32:02
accountable
32:02
he insists
32:04
that fallen
32:05
finite
32:06
humans
32:06
being blinded
32:07
by sin
32:08
are in
32:09
no position
32:09
to question
32:10
God
32:11
right
32:12
I mean
32:12
think about
32:12
this
32:13
like
32:13
let me
32:14
ask you
32:14
personally
32:15
who in
32:16
this
32:16
congregation
32:17
feels
32:17
confident
32:17
enough
32:18
and they're
32:18
good enough
32:20
in their
32:20
walk with
32:20
God
32:21
to ascend
32:21
the mountain
32:22
and stare
32:22
God in
32:23
the face
32:23
and go
32:23
like
32:24
not me
32:26
not me
32:29
I will
32:31
not approach
32:31
the holy
32:32
one
32:32
and question
32:33
him
32:33
that has
32:34
not
32:35
happened
32:35
and worked
32:36
out well
32:36
for many
32:37
people
32:37
in the
32:38
scripture
32:38
Job
32:40
most notably
32:41
Job 38
32:43
1-3
32:43
the Lord
32:44
answered
32:44
Job
32:44
out of
32:45
a whirlwind
32:46
who is
32:48
this
32:48
that darkens
32:49
my
32:49
counsel
32:50
without
32:51
knowledge
32:52
now
32:54
gird up
32:55
your
32:55
loins
32:55
like a
32:56
man
32:56
and I
32:56
will
32:56
question
32:57
you
32:57
that's
32:58
what
32:58
God
32:58
says
32:59
to him
32:59
mind
33:01
blowing
33:01
so then
33:03
to reinforce
33:04
this answer
33:05
who are
33:06
you oh
33:07
man
33:07
he gives
33:08
this
33:08
common
33:09
illustration
33:10
!
33:11
makes this
33:11
indisputable
33:12
declaration in
33:13
the form of
33:13
a rhetorical
33:14
question
33:15
using that
33:15
common
33:16
biblical
33:16
metaphor
33:17
of
33:17
a potter
33:19
or a
33:19
molder
33:19
which is
33:20
God
33:21
the creator
33:21
molding
33:23
the clay
33:23
pot
33:23
or vessel
33:24
which is
33:24
man
33:25
humanity
33:25
in verse
33:26
20
33:27
right
33:28
see verse
33:29
20
33:29
well what
33:30
is molded
33:31
say to
33:31
its
33:31
molder
33:32
why
33:33
have
33:33
you
33:33
made
33:33
me
33:33
like
33:34
this
33:34
so
33:36
basically
33:36
for us
33:37
to question
33:37
God
33:38
our maker
33:38
is
33:38
presumptuous
33:39
and ludicrous
33:40
as a
33:41
clay pot
33:42
jumping off
33:43
the table
33:43
and
33:44
arguing
33:45
with
33:45
the potter
33:46
to fully
33:47
understand
33:48
God
33:48
we would
33:49
need
33:49
to be
33:49
equal
33:49
with
33:50
God
33:50
who has
33:52
made
33:52
us
33:52
and that's
33:53
a notion
33:54
more absurd
33:55
than a clay pot
33:56
being equal
33:57
to the potter
33:58
who made
33:58
it
33:58
so to
34:01
presumptuous
34:01
!
34:03
Isaiah
34:03
29
34:04
verse 16
34:05
this is
34:05
something
34:05
Paul is
34:06
thinking
34:06
about
34:06
he quotes
34:08
that
34:09
you turn
34:10
things
34:10
upside
34:11
down
34:11
shall
34:11
the potter
34:12
be regarded
34:13
as the
34:13
clay
34:13
that
34:15
the
34:15
thing
34:15
made
34:15
should
34:16
save
34:16
his
34:16
maker
34:17
he
34:17
did
34:17
not
34:17
make
34:18
me
34:18
or
34:19
the
34:19
thing
34:19
formed
34:20
say
34:20
of
34:21
him
34:21
who
34:22
formed
34:22
it
34:22
he
34:22
has
34:23
no
34:23
understanding
34:24
this is where
34:25
Paul is getting
34:26
this language
34:26
from
34:27
and
34:28
so
34:29
look at
34:30
verse
34:30
21
34:31
24
34:32
he
34:32
continues
34:33
this
34:33
same
34:33
illustration
34:35
He says
34:35
can the potter
34:36
do what he
34:37
wants to
34:37
over the
34:37
clay
34:38
to make
34:39
out of
34:40
the same
34:40
lump?
34:41
Now that lump in the metaphor is sinful human beings.
34:46
It's all of us.
34:47
It's a single lump of fallen humanity.
34:51
That's the clay that God is using to shape and mold.
34:56
And he says he can make one vessel for honorable use and another for dishonorable use.
35:04
So just hear me.
35:05
That God has the perfect right to make different vessels for different purposes.
35:13
In this case, you see it right before your eyes.
35:17
He formed some vessels for honorable use and some for dishonorable.
35:21
In this context, meaning some who will be saved and some who will not be.
35:24
And let's connect the two categories together, alright?
35:28
There are two categories of vessels.
35:31
Dishonorable vessels.
35:33
And I'm pulling it right out of the text.
35:34
Dishonorable vessels.
35:35
That God has prepared beforehand in order to display his wrath by bringing them to destruction.
35:43
And then secondly, honorable vessels.
35:46
That God has prepared beforehand in order to display his mercy by bringing them to glory.
35:54
That's all right out of the verse.
35:56
I didn't make it up.
35:57
So God created a world in which both his wrath and his mercy would be put on display.
36:05
Right?
36:06
We freely and willingly choose sin every day.
36:13
He did not zap us and make us this way.
36:16
He can hold us to account.
36:18
He can save who he wants to.
36:20
Then going on in the next few verses, verse 22 and 23.
36:25
And then Paul just sort of takes a shot at it.
36:28
Like, I kind of think in one way, he's like, I don't know.
36:32
I think this.
36:33
I can tell you this at least.
36:35
But I'm not going to give you an exhaustive answer.
36:38
Here, he says in verse 22,
36:40
What if God, desiring to show his wrath and to make his power known,
36:45
has endured much patience vessels of wrath or prayer for destruction,
36:49
in order to make known the riches of his glory for vessels of mercy?
36:53
That's where I got that definition.
36:55
Which he prepared beforehand for glory.
36:57
Indeed, all that to say that God's mercy and God's grace
37:04
shines the brightest against the backdrop of his wrath.
37:11
When the end comes, we who are in Christ will be aware of it.
37:18
We won't suffer his wrath because we are in Christ,
37:21
but we will be aware of it when it happens.
37:23
And in that moment, it will be like Noah being in the ark.
37:27
And be like, look at what's going on around us.
37:31
And yet, we are spared.
37:34
Right?
37:35
Indeed, right?
37:38
We see here very clearly that those of us who are in Christ should understand.
37:43
We should know that God has patiently endured.
37:46
He has endured.
37:49
Even today, men just spitting upon his name.
37:52
He's endured it for thousands of years.
37:55
Why did he do it?
37:56
So that we may know and realize the great extent of his mercy and blessing towards us.
38:04
You see that?
38:06
So in summary of all this, Paul affirms all human beings, all of us, guilty before God.
38:13
Right?
38:14
We are all guilty.
38:15
And he doesn't offer some kind of philosophical reasoning as to why all this comes together.
38:20
He just simply insists that God ordains all that happens.
38:24
That's Ephesians 1, 11.
38:27
He works all things after the counsel of his will.
38:31
Even though God himself does not sin, he is not responsible for our sin.
38:38
He just insists that that is true.
38:40
Therefore, we have to humbly see the salvation of any sinner is only due to his grace.
38:46
And not because I deserve it.
38:48
I don't deserve it.
38:51
And so, the third question in the last few verses here.
38:57
Alright?
38:58
Third question.
39:00
From where do God select people come?
39:04
So meaning like, who are they?
39:06
Alright?
39:07
So, remember, Paul has used the scripture to give you his answer.
39:12
Even though it was a hard one to swallow.
39:14
And I want you to imagine Paul sitting there telling you this.
39:18
He's not just sitting up on a stool going,
39:20
Well, I have a great answer for you.
39:23
He's doing it with tears in his eyes, according to verse 1-5.
39:29
He feels it in his soul.
39:31
And he's saying, this is still true.
39:33
And so, he uses the Old Testament historical account in Exodus.
39:39
And now, he jumps forward to prophetic revelation.
39:43
Saying, hey, the prophets spoke of this.
39:45
The prophets foretold this.
39:48
He shows that God's election is consistent with prophetic revelation from Hosea and Isaiah.
39:54
That God's mercy not only extends to a chosen remnant of Israel.
39:59
But also, to elect Gentiles through faith.
40:05
Most of us in here want to answer a prayer that was.
40:11
That's awesome.
40:13
Verse 24.
40:14
He goes,
40:16
Even us whom he has called,
40:19
effectually calls.
40:20
That means,
40:21
now from the Jews,
40:23
not from the Jews only,
40:24
but also from the Gentiles.
40:26
As indeed,
40:27
he says in Hosea,
40:28
those who are not my people,
40:31
I will call my people.
40:33
And her who is not beloved,
40:36
I will call beloved.
40:38
And in the very place where it is said to them,
40:41
you are not my people,
40:43
there they will be called sons of God.
40:47
That's amazing.
40:49
So these texts were originally meant for Jews,
40:54
but Paul is applying them here to the salvation of the Gentiles.
40:59
Israel had displayed,
41:00
if you read Hosea,
41:01
if you read Isaiah,
41:02
any of the prophets,
41:03
Amos,
41:04
you'll see that God's people were in great rebellion against him.
41:09
And God warned them.
41:10
He warned them,
41:10
stop,
41:11
repent.
41:12
He sent them prophets.
41:14
He sent them messengers to say,
41:15
hey,
41:16
this idolatry,
41:17
this wickedness that you are committing is not okay.
41:19
Repent.
41:20
And they didn't.
41:21
And God judged them with Assyria and Babylon.
41:26
And they were taken into captivity.
41:28
Remember all this?
41:30
And so they,
41:32
by their own sin and disobedience toward God,
41:35
they,
41:36
in one way,
41:37
forfeited their covenantal status.
41:40
The Mosaic covenant was a conditional covenant,
41:43
where God said,
41:43
if you do this,
41:44
I will do this.
41:46
If you obey,
41:47
then I will bless you.
41:48
If you disobey,
41:49
you will be cursed.
41:50
And they were breaking that covenant.
41:53
Thank God,
41:54
the one that we live under is unconditional,
41:56
where God says,
41:57
I will do good to you,
41:59
regardless.
42:00
And so,
42:01
what he's saying here,
42:03
is that,
42:04
God has promised,
42:07
that outsiders,
42:08
Gentiles,
42:09
people outside the nation of Israel,
42:11
will be brought into God's people,
42:13
and united,
42:15
along with,
42:16
that restored remnant of Judah,
42:19
calling them all,
42:20
sons of God.
42:21
Like,
42:22
remember what Jesus said?
42:24
I have many,
42:26
many,
42:27
sheep,
42:28
who are not of this fold,
42:30
Israel.
42:31
I must go,
42:32
and bring them in,
42:34
also.
42:35
So they will be,
42:36
one sheep,
42:37
but one,
42:39
plug it out.
42:40
Yep.
42:41
Basically,
42:42
one flock,
42:42
with one shepherd.
42:43
That's it.
42:44
So this idea,
42:45
that God has,
42:46
people spread abroad,
42:47
that he's going to bring into one,
42:49
group,
42:50
Jews and Gentiles alike.
42:51
It goes back to Romans 1.
42:54
Right?
42:54
Not ashamed of the gospel,
42:56
for it is the,
42:56
power of God,
42:57
salvation,
42:59
for the Jews,
43:00
and the Gentiles.
43:02
Saul ties into this.
43:03
So he is,
43:04
bringing them all together,
43:05
into one collective people,
43:06
he will call,
43:07
sons of God.
43:08
And the prophets foretold this,
43:10
the stunning grace of God,
43:12
that there are people who will be called,
43:14
sons of the living God,
43:16
calling salvation,
43:18
to the Gentiles.
43:20
All right?
43:21
So look at verse 14.
43:22
This is where he quotes from Isaiah,
43:23
or excuse me,
43:24
verse 27.
43:25
Quotes from Isaiah.
43:27
And Isaiah cries out,
43:29
concerning Israel,
43:31
though the number of the sons of Israel,
43:32
be as the sand of the sea.
43:35
You see this?
43:35
Only a remnant will be saved,
43:39
for the Lord will carry out his sentence upon the earth,
43:42
fully and without delay.
43:44
And as Isaiah predicted,
43:46
if the Lord of hosts had not left us offspring,
43:50
we would have been like Sodom,
43:52
and become like Gomorrah.
43:55
Gosh.
43:57
So,
43:58
Paul ends that original premise,
44:01
that no,
44:02
God's word,
44:03
God's promise to Israel has not failed,
44:05
simply because,
44:06
his promise was never,
44:07
to save every single Jewish person.
44:11
Most of Israel was judged,
44:12
only that remnant was saved.
44:14
And this was,
44:15
due to the horribleness of their sin,
44:18
that they had committed.
44:19
And he says,
44:20
like Israel,
44:22
deserved,
44:22
deserved,
44:23
to be wiped out.
44:25
Like Sodom and Gomorrah.
44:26
But yet,
44:27
God,
44:28
showed mercy,
44:29
and chose to spare some.
44:30
You see that?
44:31
I mean,
44:31
it's just right,
44:32
all here in the text.
44:33
So,
44:34
wrapping it up,
44:36
I know your heads are spinning,
44:37
so is mine.
44:38
So,
44:39
when we have this class in a couple weeks,
44:41
like,
44:42
come and bring it.
44:44
Let's sit down and look at the scripture together,
44:46
and wrestle with these things.
44:48
But,
44:48
I want to give you two quick applications,
44:51
of what we see here.
44:52
Because this isn't meant to frighten you,
44:54
it's meant to give you hope.
44:57
Alright?
44:59
At least there are three things,
45:01
I will try to spend time on just two of them.
45:04
But,
45:04
one,
45:05
understanding election,
45:09
will give you a deeper humility.
45:13
Alright?
45:13
And I'm not saying,
45:14
if you don't believe it,
45:15
that you're not humble.
45:16
I'm just saying that,
45:17
it'll give you a deeper humility.
45:19
When we realize,
45:20
that my sin,
45:21
and your sin,
45:22
our condition,
45:23
how serious it is,
45:25
before God,
45:26
knowing that He graciously chose us,
45:29
to be adopted into His family,
45:31
it'll only leave us,
45:32
like in awe and wonder.
45:34
Rightly believed,
45:36
pride is impossible.
45:39
It blows my mind,
45:40
that so many people,
45:40
who claim to believe these things,
45:42
just approach them,
45:42
in such a pompous way.
45:45
It should destroy,
45:46
any kind of pride,
45:47
you have left.
45:49
And,
45:50
in love,
45:50
He predestined us,
45:52
to adoption.
45:54
1 Thessalonians 5,
45:55
9.
45:55
Check this out.
45:57
For God,
45:58
has not,
45:59
destined us,
46:01
to wrath,
46:02
but,
46:03
to obtain salvation,
46:05
through our Lord Jesus Christ.
46:07
1 Thessalonians 5,
46:08
9.
46:09
As I mentioned,
46:10
this is steeped in,
46:12
Baptist history,
46:12
history,
46:13
as well.
46:14
And,
46:15
a Southern Baptist,
46:16
pastor in 1842,
46:19
C.D. Mallory,
46:20
wrote this,
46:21
Is this not a doctrine,
46:23
that strikes at human pride,
46:26
and brings the creature,
46:27
low at the footstool,
46:29
of great Jehovah?
46:31
It strips him,
46:32
of all boasting,
46:34
nourishes a meek,
46:35
and lowly sense,
46:36
of dependence.
46:38
While,
46:39
the soul,
46:40
with still adoring thoughts,
46:41
of his matchless,
46:43
sovereign,
46:44
eternal love,
46:45
when the believer,
46:46
reflects,
46:48
of how much he is blessed,
46:49
he will melt,
46:50
into tenderness,
46:52
and grateful affection,
46:53
as he dwells upon,
46:54
the particular mercy,
46:56
that rescued him,
46:58
from death,
46:59
and gave him a place,
47:00
at the gospel feast.
47:02
And he will only exclaim,
47:04
why me?
47:06
That is,
47:07
our response.
47:08
Like the,
47:09
all you can say,
47:10
it just puts you in a position,
47:11
like,
47:11
I don't know,
47:12
why me?
47:13
Like,
47:13
what is there,
47:14
about me?
47:14
And the answer is,
47:15
nothing.
47:16
But you're just shocked.
47:17
Like,
47:18
why would God,
47:19
choose,
47:20
to show me,
47:21
my sin?
47:22
Why would he bring me,
47:23
to Jesus?
47:25
It gives you,
47:26
a deeper humility.
47:27
And then,
47:28
and one,
47:29
I wrestle with this one,
47:31
it gives you,
47:32
a stronger assurance.
47:33
Okay?
47:34
If salvation is begun by you,
47:37
it can be finished by you too.
47:39
Good luck with that.
47:41
Our,
47:41
our assurance of salvation,
47:43
does not lie with us.
47:45
Like,
47:45
God saved us,
47:46
but now we have to kind of,
47:48
you know,
47:49
and just,
47:49
by some chance,
47:50
we'll hold on.
47:52
In fact,
47:53
it actually says,
47:53
he who began,
47:54
a good work in you,
47:56
will finish it.
47:58
Right?
48:00
As it says in,
48:01
in John,
48:01
chapter 10,
48:04
a beautiful text here,
48:06
I'll just read it,
48:06
John 10,
48:08
verse 27,
48:08
Jesus says,
48:09
my sheep,
48:11
hear my voice.
48:13
I know them,
48:14
and they follow me,
48:15
and I give them eternal life,
48:16
and they will never perish,
48:19
and no one will snatch them out of my hand.
48:22
Now,
48:22
check this out,
48:23
my father,
48:24
who has given them to me,
48:27
the father,
48:28
gave a people to the son,
48:31
and elect people.
48:32
My father,
48:33
who has given them to me,
48:34
is greater than all,
48:36
and no one is able to snatch them out of my father's hand.
48:40
The father and I are one.
48:41
If this has begun in God,
48:44
I can rest.
48:45
Like,
48:45
wow,
48:46
okay.
48:47
He started it,
48:47
he's going to finish it.
48:48
He's going to carry me all the way through to the end,
48:50
and I will not fall.
48:51
So,
48:53
who can bring a charge against God's elect?
48:56
No one.
48:57
So,
48:58
again,
48:59
if you're wrestling with this,
49:00
just to be familiar again,
49:02
to encourage you,
49:04
a lot of people have called this the doctrines of amazing grace.
49:08
We just sang that hymn.
49:09
John Newton,
49:10
who wrote it,
49:11
believed deeply in the doctrines of grace that we were talking about.
49:16
And in closing,
49:17
he said,
49:17
the views that I have received of the doctrines of grace are essential to my peace.
49:23
I could not live comfortably a day or an hour without them.
49:28
I believe them to be friendly to holiness,
49:33
and to have direct influence in producing and maintaining gospel conversation.
49:38
And therefore,
49:39
I must not be ashamed of them.
49:41
That's what Newton said.
49:43
a great awareness of the grace of God in his life and in our life.
49:50
But these are hard words,
49:51
but the goal is to be like,
49:52
wow,
49:53
why did God have mercy on me?
49:56
It's supposed to just leave you struck with humility and awe.
50:00
Like,
50:01
why me?
50:02
He could have chose not to.
50:04
He did.
50:06
If you are in Christ,
50:07
you are a vessel of mercy prepared for glory.
50:11
So I hope that that encourages your soul.
50:15
And I could spend forever talking about how this has challenged me and encouraged me to go and reach the loss.
50:20
Okay?
50:21
Like,
50:22
this does not nullify the Great Commission.
50:25
In fact,
50:25
it adds great fuel to the fire for it.
50:29
Talk about that another time.
50:31
But,
50:32
let's pray together.
50:33
Let's pray together.
50:33
Let's pray together.