An Analysis of Romans 9 – 11 from an
Arminian Perspective
Who are the Children of the Promise?
What are the Vessels & the Lump?
Answer to Calvinist Objections
The Promise in not the Gospel, but of Birth
Paul’s overall message is that not all Jews are saved, but
only those who believe. He explains that
it has always been God’s plan to save those who believe the gospel and not
those who perform the works of the law. He
also handles objections raised by the Jews. The primary objection Paul deals
with is that God’s plan to save
Romans 9 contains more quotes of the Old Testament than any other passage in the New Testament, so understanding this passage requires looking back to the Old Testament contexts to answer questions like what is the promise and whom does God harden? In the verse by verse explanation, we will cover each quotation specifically in its original Old Testament context.
Part of the reason Paul quotes the Old Testament so often is
because he did not personally establish the church in
Paul’s audience includes both Jews and Gentiles. The Jews were living with Gentiles, but claimed spiritual superiority. They, being God’s chosen people and receiving spiritual blessings, were better then the Gentiles. The Law of Moses was the core of Jewish spiritual life, and it was what visibly set Jews apart from the Gentiles.
Broadly, Paul the Apostle is addressing and answering the
objections of unbelieving Jews. In the
introduction section of the passage he tells of his desire for their
salvation. He is telling them they are
rejected. Two important notes in the
introductory section help establish the audience. Paul is addressing national
Jews and they are addressed as a group.
Both can be seen in Paul’s statement “my brothers, those of my own race,
the people of
The promise is the Gospel. The promise concerning Sarah was “At the appointed time I will return, and Sarah will have a son” and concerning Rebecca it was “the older will serve the younger”. What did these statements have in common? God’s purpose would be established through their offspring. The promise given to Abraham was that God would make him a great nation. That promise seemed impossible to Sarah because she was barren. God further established the first promise to Abraham by assuring Sarah that she would in fact have a son.
In the New Testament, we are given greater light to
understand that promise. We are told
that the promise was in fact the Gospel.
Abraham believed that promise and it was credited to him for
righteousness. Physically Abraham was
the father of many nations, not just national
It is this second promise, the Gospel, which Paul discusses
in Romans 9. He is contrasting it with
national blessings given to national
The children of the promise are believers. This can be seen in Romans 9 by the phrase “Not of works, but by His calling.” The union between the promise and faith is described in Romans 4:13-16 and Galatians 3:16-29.
Romans 4:13-16: For the promise,
that he should be the heir of the world, was not to Abraham, or to his seed,
through the law, but through the righteousness of faith. 14 For if they which
are of the law be heirs, faith is made void, and the promise made of none
effect: 15 Because the law worketh
wrath: for where no law is, there is no transgression. 16 Therefore it is of
faith that it might be by grace; to the end the promise might be sure to all
the seed; not to that only which is of the law, but to that also which is of
the faith of Abraham; who is the father of us all
Galatians
3:16-29 Now to Abraham and his seed were
the promises made. He saith not, And
to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the
covenant, that was confirmed before of God in Christ, the law, which was four
hundred and thirty years after, cannot disannul, that it should make the
promise of none effect. 18 For
if the inheritance be of the law, it is no more of promise: but God gave it to
Abraham by promise. 19 Wherefore
then serveth the law? It was added because of
transgressions, till the seed should come to whom the promise was made; and it
was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is
one. 21 Is the law
then against the promises of God? God forbid: for if there had been a law given
which could have given life, verily righteousness should have been by the law. 22 But the scripture hath
concluded all under sin that the promise by faith of Jesus Christ might be
given to them that believe. 23 But
before faith came, we were kept under the law, shut up unto the faith which
should afterwards be revealed. 24 Wherefore
the law was our schoolmaster to bring us unto Christ, that we might be
justified by faith. 25 But
after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the
children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ
have put on Christ. 28 There
is neither Jew nor Greek, there is neither bond nor free, there is neither male
nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and
heirs according to the promise.
Romans 4, Galatians 3 & Romans 9 all speak of the same promise given to Abraham and Sarah. Justification through faith is taught through the promise in the Old Testament.
The Gospel itself brings about the new birth. That can be seen because God’s promise to Sarah involved His supernatural intervention in causing the birth. When Sarah believed the promise, she received what was promised.
Hebrews 11:11-12: By faith even
Sarah herself received ability to conceive, even beyond the proper time of
life, since she considered Him faithful who had promised. Therefore there was
born even of one man, and him as good as dead at that,
as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND INNUMERABLE AS THE
SAND WHICH IS BY THE SEASHORE.
The election is God’s choosing to save through the Gospel and not the law. It is the means of salvation, not who will be saved. Works and national lineage are rejected as the means of salvation. God’s plan is to save through the promise, by calling us to salvation through the Gospel. God’s plan is to reject those who seek salvation through national lineage or the works of the law. “Not of works, but of Him who calls”
Election is mentioned 4 times in the text:
Romans 9:11 (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;)
Romans
11:5 Even so then at this present time
also there is a remnant according to the election
of grace. 6 And
if by grace, then is it no more of works: otherwise grace is no more grace. 7 What
then?
Romans 11:28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are
beloved for the fathers' sakes. 29 For the gifts and calling of God are
without repentance.
Is there a single definition of election that fits all 4
passages? Yes. Simply put, God chose Abraham, Isaac and
Jacob. Chose them for what? In their lifetime they received children,
birthrights and wealth. Down the road we
find out two additional major blessings passed through this choice. Through this choice, the nation of
In all four verses the election should be understood as the choice of Abraham, Isaac and Jacob. However, in Romans 11:28 Paul stresses the national blessings provided by the choice and in 9:11, 11:5 and 11:7, Paul stresses spiritual, not national blessing.
Some argue that Paul speaks of God’s choice which provides
spiritual blessings. The view that the
choice was primarily spiritual blessings does not fit Romans 11:28, because the
chosen people are rejecting Christ. Others see the choice as blessing the
nation of
The nature of the spiritual blessings (unconditional election of individuals for salvation vs. faith not works as the condition of salvation) will be discussed further in the verse by verse analysis and responses to Calvinist objections.
God hardens obstinate sinners. The passage gives the example of God’s
hardening of Pharaoh’s heart. When
examining the Old Testament passages we see that Pharaoh was requested to let
The passage is stating that now
God hardens hearts by removing grace. He does so to declare His glory by justly punishing the sinner. God turns people over to their evil intentions, because they turn from Him by changing the truth of God into a lie.
Romans 1:25-26 1:25 For they exchanged the truth of God for a lie, and worshiped
and served the creature rather than the Creator, who is blessed forever. Amen.
For this reason God gave them over to degrading passions; for their women
exchanged the natural function for that which is unnatural.
In this case, the people turned the truth of God (salvation is through faith in Christ) into the lie that people can be saved because of nationality and the works of the law.
The lump is the nation of
God is truly the Potter in the sense that He creates vessels; He chose to save those who would believe and reject those who would not repent. He makes mankind believe through His grace and hardens in sin those who refuse His grace. That some will be lost and when to stop having longsuffering are God’s decisions, but who will be lost is based on the condition of unrepentant sin.
There are many parallels in Romans 9 between the Old Testament which is quoted and the deeper spiritual truth that is being taught. These deeper spiritual truths are being taught in the cited Old Testament texts, but Paul is explaining these truths with greater light.
The principle text that introduces allegory into Romans 9 is
“for not all who are descended from
|
Word/Phrase |
Literal |
Figurative |
Other Supporting Texts |
|
“Sarah shall have a son” |
Physical birth of the child |
Gospel – Salvation (Christ’s lineage) passed through Isaac |
Heb 11:11-12, Romans 4:1-5, Galatians 3 |
|
Isaac |
Isaac |
Spiritual nation of |
Heb 11:17-18, Gal 4:28 |
|
Jacob |
Jacob |
Spiritual nation of |
Romans 11:26 |
|
Ishmael (implicitly) |
Ishmael |
Law |
Gal 4:21-31 |
|
Esau |
Esau |
Law – One seeking blessing through improper means |
Heb 12:16 |
|
Elder |
Esau |
Old covenant |
Just Romans 9 |
|
Younger |
Jacob |
New covenant |
Just Romans 9 |
|
Flesh |
Flesh |
Man’s strength |
Gal 3:2-3 |
|
Children of the flesh |
All Abraham’s physical children |
Those who try to gain salvation through the works of the law |
Gal 3:2-3 |
|
Children of the promise |
Abraham’s promised son |
Believers |
Gal 3 & 4 |
|
Paul’s
Argument / Response |
Jewish
Objection |
|
I wish the Jews were saved, but they are lost |
We are not lost, otherwise the word of God failed |
|
God’s word did not fail, you misunderstood it. The blessings were given to Abraham’s spiritual children not his physical children. That was God’s plan all along. Proof:
Conclusion: Don’t assume you’re blessed because you are Abraham’s physical children or because you keep the law. |
God is unjust. We are trying so hard to keep the law He gave us, and now He’s rejecting us? |
|
God is not unjust. He is having mercy which is His right, and having or withholding mercy can’t be unjust. He can have mercy on who He wants and how He wants. Proof:
Conclusion: God is not unjust. Mercy is not based on our works but God’s goodness. |
God is hardening us? How can He punish us then? It was His choice to reject those who follow the law, so that’s not our fault. Also, now that we are being hardened, we can’t help but sin. |
|
God as Creator has the right to punish His creation. You should not talk back to God. It’s your fault you’re being hardened now, because of your sins. God is justly angry with you and has been patient with you. |
|
|
Conclusion: You Jews have been rejected because of your unbelief and your seeking salvation through your nationality and the works of the law rather than faith in Christ. The Gospel is for everyone, including Gentiles. |
|
9:1 I say the truth in Christ, I
lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have
great heaviness and continual sorrow in my heart.
Paul takes this matter very seriously. He is addressing Jews, and showing his great love for the Jewish people. Paul was the apostle to the Gentiles, which may have given rise to the question of his loyalty to the Jews. Paul affirms here that they are on his heart.
3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen
according to the flesh:
There are very few parallels to this great of a love or
burden for sole winning. Paul would
literally stand in the Jews place if he could. The closest to this statement by
a man was Moses. Exodus 32:32: "But now, if You will, forgive their sin
--and if not, please blot me out from Yourr book which You have written !"
A few key things to observer here are that Paul is speaking about the Jews as a nation, but specifically lost Jews. The second thing to keep in mind is that Paul is identifying himself with the Jews nationally (kinsmen according to the flesh), but contrasting himself with them as it relates to their standing before God (accursed from Christ).
What is Paul’s basis for saying that the Jews are rejected? In the preceding chapters, Paul has firmly established that salvation is not through the works of the law, but through faith in Christ. The Jews were rejecting Christ and the Gospel and so were cut off.
4 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;
National adoption, not adoption into the family of God: Paul is about to make this point abundantly
clear. The reference to glory likely
refers to the cloud or the Shekinah
glory that surrounded the temple and the arc. The covenants refer to the promises made to
the Patriarchs, Kings and Prophets. The
giving of the Law is the Law of Moses, which guided Jewish life and conduct
from morality to dietary customs, legal system, and medical system. In short, the law visibly set
5 Whose are the fathers, and of
whom as concerning the flesh Christ came, who is over all, God blessed for ever.
Amen.
The fathers here are a reference to the Patriarchs. Christ came to the Jews specifically and His ministry centered around the Jews. What greater blessing than the highest revelation of God would come to that nation? Christ was God. Of note, this list provides many wonderful blessings from God, but not eternal life.
In this introductory section, Paul is basically saying that the Jews nationally have been rejecting Christ and are now being punished. They had been the recipients of many, many blessings from God, but because of their unbelief, they now stand rejected.
6 Not as though the word of God
hath taken none effect. For they are not all
Here Paul states that God’s word (adoption, and the glory,
and the covenants, and the giving of the law, and the service of God, and the
promises) given to national
Paul introduces the Old Testament for the first time with
this verse in the form of allegory. The
same term
Physically, the Jews were
Spiritually, the Jews were rejected. They did not believe the Gospel and were now cut off from Christ. They were not the Israel of God. (Galatians 6:16)
It’s important here to take a moment to go over what the Jewish argument is, because it helps with the rest of the interpretation. Since it’s not stated, it must be developed from the preceding context and the following response.
The Jewish objection seems to be: If the Jews are rejected because they do not have faith in Christ, then God’s plan failed.
The preceding context of the rejection of the Jews is clear in verse 3. But why are they rejected? The theme of the book of Romans is justification through faith in Christ, not the law. The Apostle strongly established this theme in the preceding chapters. But most of the Jews were rejecting Christ, therefore they were rejected.
Paul’s response supports this phrasing of the question as well because:
It’s critically important for Paul to not only address but fully refute the objection. The idea that the Jews are not rejected even though they don’t have faith in Christ completely undermines Paul’s theme in the book of Romans. Paul starts out Romans claiming that the Gospel was the original promise given by God.
Romans 1:1 Paul, a servant of Jesus Christ, called to be
an apostle, separated unto the gospel of
God, 2 which he promised afore through
his prophets in the holy scriptures
Paul ends Romans with the same claim, that the Gospel message of salvation to believers was the original promise.
Romans 16:25 Now to him that is able to establish
you according to my gospel and the
preaching of Jesus Christ, according to the revelation of the mystery which
hath been kept in silence through times eternal, 26 but
now is manifested, and by the scriptures of the prophets, according to the
commandment of the eternal God, is made known unto all the nations unto
obedience of faith:
The friction between the Jewish argument that the original promise failed if unbelieving Jews are rejected and Paul’s claim that the original promise was salvation to believers is so severe that Paul must fully refute this argument.
The verse describes that not everyone who in Jewish is saved. This is the answer to the objection that if salvation is through faith in Christ and not Jewish nationality God’s plan would have failed in trying to save them. Paul’s answer is not that God’s plan could never change or fail, but that they misunderstood the plan. The plan was never to save national Jews or those who follow the law, but only to save those who have faith.
7 Neither, because they are the
seed of Abraham are they all children: but, In Isaac shall thy seed be called.
Here Paul quotes Genesis 21:12-13:
But God said to Abraham, "Do
not be distressed because of the lad and your maid; whatever Sarah tells you,
listen to her, for through Isaac your descendants shall be named. And of the
son of the maid I will make a nation also, because he is your descendant."
The context of which is after Isaac had been born, Sarah
wanted Abraham to throw out Ishmael and make Isaac his heir. Abraham at first worried about this, but God
said go ahead and do it, Isaac will be your heir and so the nation of
Physically, God’s choice was to make Isaac and not Ishmael Abraham’s heir. Paul is using this example of a son of Abraham who was not accepted. The Jews are sons of Abraham who are not accepted. So God’s choice does not bless people just because they are Israelites.
Paul is here teaching a deeper spiritual truth by use of
this example. In the passage in Genesis,
at a spiritual level, Isaac represents the Gospel and Ishmael the law. (Galatians 4:22-31) God chose to save through the gospel, not the
law. The children of Abraham are those
that believe. (Galatians 3:6-7, 39) This
answers the Jew’s question as to why they are rejected. It was always God’s plan to reject
unbelievers, even Jewish ones who earnestly follow the law. The Jew, who were attempting to gain
salvation through the law are
8 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.
Physically, not all of Abraham’s children (the children of the flesh) were blessed. Isaac was; Ishmael was not. This removes the objection that descent guaranties blessings.
Spiritually, Paul distinguishes between the children of the
flesh (Jews who follow the law) and the promise (those who have faith). The flesh represents those who through human
endeavor follow the law. (Galatians
3:2-3) The children of the flesh are
those who were seek salvation through their own strength using the law. Not all national Israelites are rejected or
children of the flesh, Paul himself being a prime example. In other words, Paul is subdividing
The children of the promise are those who follow Christ through faith. (Galatians 3:8) They, as Abraham, believe God’s promises and are declared righteous and adopted into God’s family as His children. (Romans 4:1-5) God chose to give the promise to Isaac, not Ishmael. Just because they are Abraham’s children by nature does not make them God’s children.
9 For this is
the word of promise, At this time will I come, and Sara shall have a son.
Here Paul quotes from Genesis 18:10:
He said, "I will surely return
to you at this time next year; and behold, Sarah your wife will have a
son." And Sarah was listening at the tent door, which was behind him.
God had already promised that He would make Abraham a great nation. Later God would explain to Abraham that Isaac would be his heir. But in between, He tells Abraham that Sarah, who is barren, will have a son. Not only did God confirm His plan but He clarified the promise. Each promise reveals more and more to Abraham about how he will be made a great nation.
Physically, Isaac would become the father of the nation of
Paul is also teaching a deeper spiritual truth. Isaac was born blessed with being in the lineage of Christ because of the promise. The foundation of the blessing was not the flesh, but God’s promise. The promise to Abraham was more than that he would have a son, but it is the promise of the Gospel. (Galatians 3:22)
10 And not only this; but when
Rebecca also had conceived by one, even by our father Isaac;
Paul strengthens the argument he explained through Isaac and
Ishmael with the example of Jacob and Esau.
He also confirms his identity with
11 (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;)
Paul here speaks of Jacob and Esau, while they were in
Rebecca’s womb. They had not yet entered
the world, but God had chosen Jacob to receive the birthright and to be the
father of the nation of
God’s purpose of election is here said to stand. In other words, the election was in the past
and this declaration establishes it.
God’s purpose was to make Abraham a great nation. He had already been establishing that purpose
through Isaac and now He would continue it through Jacob. God was making a great nation, the nation of
Spiritually Jacob represents the children of the promise and Esau the children of the flesh. The promise was given based on God’s decision. In the example of Jacob and Esau, God chose to give Jacob and not Esau the birthright and establishment as the Father of Israel, but in this passage Jacob and Esau represent more than just themselves and the election represents more than the giving of the birthright and establishment of a nation. Jacob represents those who follow God through faith and Esau represents the Jews that were trying to earn their way to heaven by following the law.
The description of the election is given: not of works, but of him that calleth. God decided that salvation would not be given to those who through the works of the law attempt to earn salvation, but to those who respond to His call willingly through faith in His promised Son. The call is the call of the Gospel. The election is that faith and not works is the condition for salvation. Salvation is by calling, not the works of the law. This answers the Jews’ question that all Abraham’s children are saved despite their unbelief, because God’s election decided to save through the Gospel call.
God’s election happened before the children were born, or did anything good or evil. This shows clearly that salvation is not dependent on the works of the law as the Jews supposed, but rests in God who calls. If the opposite condition were true and the Jews were received because of the law despite the fact they reject God’s call of the Gospel, the word of God would have failed, and His election would not have stood. But His word did not fail and His election stood, therefore the Jews are rejected.
A common objection to this explanation is that Jacob and Esau were people, so God is here choosing to save Jacob and reject Esau. But God’s choice regarding Jacob and Esau without considering what they represent was clearly in relation to birthright and lineage of Christ not their salvation.
If someone further objects that the parallel of Jacob to those who respond to God’s call by faith and Esau as those who follow the law is incorrect, they argue outside the context. Anyone who would say that Jacob and Esau do not represent the Law and the Gospel, but rather those whom God chose to save and damn for a hidden purpose must offer proof of that assertion.
12 It was said unto her, the elder
shall serve the younger.
Here Paul quotes from Genesis 25:23:
The LORD said to her, "Two
nations are in your womb; And two peoples will be
separated from your body; And one people shall be stronger than the other; And
the older shall serve the younger."
The context of which is Rebecca’s
asking the Lord about the struggle she felt in her womb. She was informed that she would have twins
that would both become two nations. The
declaration that the older will serve the younger actually did not take place
during Jacob and Esau’s lifetime. Rather
it was fulfilled in the nations that each man fathered.
That the literal sense of this
election was national not individual can be seen in that, Jacob and Esau as
spoken of as the heads of nations in the passage in Genesis, not individually
and the service was not performed by Esau, but by the Nation that descended
from him. So the literal sense of the
choice of God is clearly seen as the election of Nations. This proves that
physical lineage does not guarantee blessings.
The spiritual sense of the
passage, which Paul uses to further disprove the Jew’s objection that the plan
of God failed if they are rejected because of unbelief, is that God chose to
save through the gospel, not the law. The
elder is Esau who represents the law which was given before Christ. The younger is Jacob who represents the
promise of the gospel. Those who follow
the gospel will be stronger and will rule over those who follow the law.
Here a question comes up as to how the election of Jacob as
a nation answers the question the Jews posed of their rights to salvation
through nationality? Wasn’t Jacob and
the nation of
The election is first and foremost about the condition of salvation, faith. Only secondarily is individual included in membership. In the choice of Jacob, he was considered as a nation, not an individual. In the spiritual choice, the Gospel as a means is first included, then those individuals who believe.
Another question that arises is how can we have a “bi-level” meaning to the text? In other words, if the example itself deals with national blessings, and what it represents deals with spiritual blessings Paul is simultaneously communicating two truths through the same vehicle. But this approach opens up a can of worms to biblical interpretation. It would be simpler to look for ether the literal or the symbolic interpretation to the text, but not both.
Normally, if the literal meaning makes sense, there is no
need to look for a figurative sense. But
in this case we have Paul introducing another sense when he said “not all
So can we throw out the literal sense and understand Romans 9 with the spiritual meaning? No. God was also teaching the election of Ishmael and Jacob for national blessings in the Old Testament texts. God’s choice conferred both blessings and both blessings deal with the Jewish argument. Here’s a summary matrix:
|
Sense |
Accepted
|
Rejected |
|
Literal |
God’s promise |
Nationality |
|
Symbolic |
God’s call to faith |
Works of the law |
13 As it is written, Jacob have I loved,
but Esau have I hated.
Here Paul quotes from: Malachi 1:2-3:
"I have loved you," says
the LORD. But you say, "How have You loved
us?" "Was not Esau Jacob's brother?" declares the LORD.
"Yet I have loved Jacob; but I have hated Esau, and I have made his
mountains a desolation and appointed his inheritance
for the jackals of the wilderness."
The context of which is the national blessings of
God loves those who receive His call of the Gospel though faith, and hates and rejects those who disobey Him by rejecting faith and following the law for salvation. God’s love for all mankind is why he sent Christ to save us all. (John 1:9 & 3:16)
14 What shall we say then? Is there
unrighteousness with God? God forbid.
The Jewish objection is it unfair for God to reject the Jew’s who are earnestly seeking salvation through the law? It was God’s choice to reject those who follow the law and by doing so he is condemning most of the Jews. Further, God made the choice without considering how hard they were trying. (Being not yet born, having done nether good nor evil)
Paul’s response is that God is not unrighteous. God is righteousness.
15 For he saith
to Moses, I will have mercy on whom I will have mercy, and I will have
compassion on whom I will have compassion.
Here Paul quotes from Exodus 33:19:
And He said, "I Myself will
make all My goodness pass before you, and will proclaim the name of the LORD before
you; and I will be gracious to whom I will be gracious , and will show
compassion on whom I will show compassion."
The context of which is God saying He will leave the
children of
Why is it not unfair for God to choose to give salvation to those who believe and reject those who are trying to be saved through the law, even though he requires perfect obedience to the law for salvation? Two reasons, because He is sovereign with respect to planning to show mercy on believers if he wants to and second because He is showing mercy. Mercy and fairness are not at the same level. It would be fair for God not to save anyone. But mercy goes beyond fairness, so God is at liberty to show mercy in the manner He sees fit without the charge of unfairness. Only out of mercy has God chosen to save anyone, so He is not unrighteous. His election to save based not on works, but on him who calleth is not unrighteous because the election’s basis is mercy.
Mercy presupposes sin, which requires punishment. Anyone who claims God saves and damns people based on a hidden purpose, without considering them sinners or believers must explain how God is having mercy. Uncreated humans would not require mercy or punishment.
16 So then it is not of him that willeth, nor of him that runneth,
but of God that sheweth mercy.
Salvation is not based on desire to follow the law, or actually following the law but on God’s plan of mercy. Those who follow the law for salvation are not seeking God’s mercy. They intend to earn it by their own strength. They are children of the flesh and God does not have mercy on them.
Some say him that willeth is Isaac, choosing to give Esau the birthright, but mistakenly blessing Jacob. Him that runneth is Esau, who ran for his birthright. That explanation seems unlikely, because Paul seems to be addressing the Jews directly, outside the allegory.
17 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.
Here Paul quotes from Exodus 9:15-16:
"For if by now I had put forth My hand and struck you and your people with pestilence, you
would then have been cut off from the earth. But, indeed, for this reason I
have allowed you to remain, in order to show you My
power and in order to proclaim My name through all the earth.”
The context of which is Pharaoh refusing to let
By using the example of Pharaoh, Paul shows that if God’s sovereignty allows Him to raise up Pharaoh and then harden him to show His power, He is allowed to have compassion on those who He calls and harden the Jews who work for their salvation.
It’s important to understand that Pharaoh was not hardened by God causing him to sin by an omnipotent will, but by God removing His grace which softens men’s hearts and hinders sin. God stopped calling Pharaoh as a punishment for his sins. As seen below, God hardens through His longsuffering.
18 Therefore hath he mercy on whom
he will have mercy, and whom he will he hardeneth.
Paul sums up versed 15-17.
Pharaoh and Moses were both used by God to deliver the nation of
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
What will is Paul talking about? It is possible here that the irresistible will is God’s choice to have mercy on whom He will and harden whom He will. Alternatively, God’s irresistible will may be His actual hardening of hearts. Although it’s true that God’s choice to have mercy and to harden was not something the Jews could have avoided and it impacted their being lost, most likely the irresistible will relates directly to hardening. This is because the Jews are using it as an excuse for their faults.
It is true that generally speaking God does not irresistibly harden people, so that they may be punished. However, in response to sins in which they persist, God does in fact turn people over to their own errors to punish them. Nor are they excusable on this account, because they deserved such treatment due to prior sins.
We should not conclude that since it was God’s will to harden them, God does not hate evil or that God loves sin. He wants us to obey His commands. Nor is there contradiction in the Divine will. God does not say He wants us to obey, but secretly He wants us to disobey. He does however use our disobedience to accomplish His purposes. Hardening is a punishment and enforcement of the Divine Law and performed out of His hatred for sin, not His love for it.
By hardening sinners God seals obstinate sinners in the disobedience they initiate. He does so in order that our sin is used to accomplish His purpose. Considering the extraordinary miracles Pharaoh witnessed, he might have let the Israelites go. God is not required to reward Pharaoh’s obstinacy with greater light. So although proof of God’s word was right under Pharaoh’s nose, God didn’t let him see it after Pharaoh chose to ignore it.
Hardening is not an impulse or temptation to sin presented by God. Rather it’s a subtraction of divine assistance that recovers man from sinning. Nor is it performed on a man who would otherwise have repented, but a man who was inclined to stay in sin.
20 Nay but, O man, who art thou
that repliest against God? Shall the thing formed say
to him that formed it, Why hast thou made me thus?
Here Paul quotes from Isaiah 45:9:
"Woe to the one who quarrels
with his Maker -- An earthenware vessel among the vessels of earth
! Will the clay say to the potter, 'What are you doing
?' Or the thing you are making say, 'He has no
hands'?
The context of which is God blessing Cyrus, a gentile King,
and through him God restores
Paul uses this quote to demonstrate that God as Creator has the right to save who he chooses and it is disrespectful to ask this question. Man does not have the right to question God in this manor.
21 Hath not the potter power over
the clay, of the same lump to make one vessel unto honour,
and another unto dishonour?
The language here is very similar to Jeremiah 18 and is probably a paraphrase:
2 Arise, and go down to the potter's house, and there I
will cause thee to hear my words. 3 Then I went down to the
potter's house, and, behold, he was making a work on the wheels. 4 And
when the vessel that he made of the clay was marred in the hand of the potter,
he made it again another vessel, as seemed good to the potter to make it. 5 Then
the word of Jehovah came to me, saying, 6 O house of
The context of which is God was working to the Nation of Israel, but because of their sin He leads them into captivity and punishes them. He was making them a vessel of honor but because of their disobedience made them into a vessel of dishonor.
By using the example of a potter, Paul shows that by the fact God as the creator of man that he has the right to save or damn them. The word power does not mean force, but right or authority. God makes vessels unto honor though the Gospel and makes then unto dishonor by hardening them. The Jews are the lump of clay. God was dividing the Jews into two groups, believers through the Gospel and unbelievers through hardening. The verses below explain that God makes vessels unto dishonor (hardens them) through His longsuffering.
Some people say that the lump is mankind before creation and that God forms some men for salvation and other for damnation. To carry this example to the extent of saying God creates specific people for the purpose of damming them without respect to sin is a mistake. The objection is to God’s right to have mercy and to punish. If God damned men without respect to sin, then He would not be punishing them. There would be no reason to punish them before they committed sins. God makes men vessels unto dishonor in the way He describes He does in the scriptures. Specifically, He hardens them through His longsuffering after they have caused Him to be angry with them.
22 What if God, willing to shew his wrath, and to make his power known, endured with
much longsuffering the vessels of wrath fitted to destruction:
The reason God allows sin into the world is that He can show His glory and holiness in punishing it. Even though the scriptures clearly states that it is God’s will that none perish, by showing His glory in those that perish through their own fault they reflect His glory.
Paul here explains the above point of God making vessels unto dishonor as God being patient with them even though He is angry with them. The scriptures make it clear that God is only angry with unrepenting sinners and that He is longsuffering with them to lead them to repentance.
23 And that he might make known the
riches of his glory on the vessels of mercy, which he had afore prepared unto
glory,
God prepares people for heaven by calling them through faith and having mercy them.
24 Even us, whom he hath called,
not of the Jews only, but also of the Gentiles?
So God has chosen to save those who follow His call through faith without discriminating between nationalities. Now even Gentiles are blessed through God’s call of the Gospel.
25 As he saith
also in Osee, I will call them my people, which were
not my people; and her beloved, which was not beloved. 26 And it shall come to
pass, that in the place where it was said unto them, Ye
are not my people; there shall they be called the children of the living God.
Here Paul quotes from Hosea 2:23: “"I
will sow her for Myself in the land. I will also have
compassion on her who had not obtained compassion, And
I will say to those who were not My people, 'You are My people!' And they will
say, 'You are my God!' " And Hosea 1:10: “Yet
the number of the sons of Israel Will be like the sand of the sea, Which cannot
be measured or numbered; And in the place Where it is said to them, "You
are not My people ," It will be said to them, "You are the sons of
the living God."
The context of which is
Romans 9, if read in isolation of
original context of the quotation, might suggest the people who are not God’s
people are the Gentiles, who were before excluded, but now included in the
promise. The quotation in it’s original context in Hosea, references the restoration
of
Others prefer to understand the text here in Romans 9 as including the Gentiles into salvation. But a reconciliation between the fact that Hosea is talking about the Jews and so some people Paul is talking about the Gentiles must be performed. Two possible explanations present themselves:
1) The passage from Hosea is not pointed out to specifically support the inclusion of the Gentiles, but to show God’s mercy can extend to those who were formerly rejected. God’s mercy can extend to those who are rejected. The Jews were rejected and in Hosea’s time God showed that He still would have mercy on them. Now the Gentiles that were rejected are included within the promise.
2) The Jews in Hosea 2, were acting like, and considered by God, Gentiles and yet they were restored.
27 Esaias
also crieth concerning
Here Paul quotes Isaiah 10:22-23: For though your people, O Israel, may be like the sand of the
sea, Only a remnant within them will return; A destruction is determined,
overflowing with righteousness. For a
complete destruction, one that is decreed, the Lord GOD of hosts will execute
in the midst of the whole land.
The context here is the remnant that God saved in Isaiah’s
time from the Assyrian King, and physically returning to
The application here is that the Jews, although nationally cut off, punished and hardened, not all will be destroyed. They are not completely rejected. Punishment (hardening) has been declared for those around the remnant, but not all are cast away.
29 And as Esaias
said before, Except the Lord of Sabaoth
had left us a seed, we had been as
Here Paul quotes from Isaiah 1:9: Unless
the LORD of hosts Had left us a few survivors, We
would be like
The context of which is
Again, Paul’s point is that although the Jews have been nationally rejected and condemned for their sins, not all Jews are rejected. A remnant remains.
Isaiah and Hosea were contemporaries, both witnessing and
prophesying about the Assyrian captivity.
Both Isaiah’s quotes and Hosea’s related to
30 What shall we say then? That the
Gentiles, which followed not after righteousness, have attained to
righteousness, even the righteousness which is of faith.
Here Paul starts the conclusion of the matter. The Gentiles, who were not the original recipients of the law and the promises as the national Jews were, are now embracing the Gospel and being justified by faith.
31 But
32 Wherefore? Because they sought
it not by faith, but as it were by the works of the law. For they stumbled at
that stumbling stone;
The reason the Jews are rejected is that they are seeking salvation through the law, which cannot save. God has decided only to have mercy on those who have faith in the Gospel.
33 As it is written, Behold, I lay
in Sion a stumbling stone and rock of offence: and
whosoever believeth on him shall not be ashamed.
Here Paul quotes Isaiah 8:14: "Then
He shall become a sanctuary; But to both the houses of
Both these passages are prophetic
about Christ and the two effects His ministry had. To believers, Christ brings salvation. To those that reject Him, their unbelief
becomes their downfall, for which they become rejected and hardened by God.
Connection between
Romans 9 and Romans 10-11
In short, the 10th chapter of Romans expands on
justification by faith and the 11th chapter expands on the national
election and subsequent rejection of
Romans 10:1 Brethren, my heart's desire and my prayer to God for
them is for their salvation. 2 For I testify about them that
they have a zeal for God, but not in accordance with knowledge. 3 For
not knowing about God's righteousness and seeking to establish their own, they
did not subject themselves to the righteousness of God.
Here Paul affirms his love for the Jews, confirms they are in fact lost, and confirms they are seeking salvation through the law, just as in the beginning of Romans 9. He also claims that they are not hardened beyond salvation as in Romans 9:25.
4 For Christ is the end of the law for righteousness to
everyone who believes. 5 For Moses writes
that the man who practices the righteousness which is based on law shall live
by that righteousness. 6 But the righteousness based on
faith speaks as follows: "DO NOT SAY IN YOUR HEART, `WHO WILL ASCEND INTO
HEAVEN?' (that is, to bring Christ down), 7 or
`WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the
dead)." 8 But what does it say? "THE WORD IS NEAR
YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we
are preaching, 9 that if you confess with your mouth Jesus
as Lord, and believe in your heart that God raised Him from the dead, you will
be saved; 10 for with the heart a person believes, resulting
in righteousness, and with the mouth he confesses, resulting in salvation. 11 For
the Scripture says, "WHOEVER BELIEVES IN HIM WILL
NOT BE DISAPPOINTED."
Again, Paul confirms that the Israelites are rejected
because they are seeking salvation through the law and not the free offer of
the Gospel as God had originally established.
12 For
there is no distinction between Jew and Greek; for the same Lord is Lord of
all, abounding in riches for all who call on Him; 13 for
"WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED."
Paul here affirms that salvation is for both Jews
and Gentiles, based on faith in Christ.
14 How
then will they call on Him in whom they have not believed? How will they believe
in Him whom they have not heard? And how will they hear without a preacher? 15 How
will they preach unless they are sent? Just as it is written,
"HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD
THINGS!" 16 However, they did not all heed the
good news; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT?" 17 So
faith comes from hearing, and hearing by the word of Christ. 18 But
I say, surely they have never heard, have they? Indeed they have; "THEIR
VOICE HAS GONE OUT INTO ALL THE EARTH, AND THEIR WORDS TO THE ENDS OF THE WORLD ." 19 But I say, surely
The call of God must be heard throughout the world. God is willing to have mercy on both Jews and
Gentiles so the Gospel must spread.
11:1 I
say then, Hath God cast away his people? God forbid. For I
also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. 2 God
hath not cast away his people which he foreknew. Wot
ye not what the scripture saith of Elias how he maketh intercession to God against
Not all Jews are rejected. The lump
has been broken into believing Jews who are the remnant and unbelieving Jews
who are rejected. The Jews who are
following the Law for salvation are not under grace. God had chosen to save by grace through faith. Those that don’t believe are of
7 What
then?
Election is again cited as the difference maker. That is God choosing to save through the
Gospel. The NASB translates not as “the
election” but as “the elect”. However it
footnotes saying the literal sense is “the election”. First and foremost the choice itself is the
difference maker. Secondarily, and as a
result of the choice, individuals are saved.
8 (According
as it is written, God hath given them the spirit of slumber, eyes that they
should not see, and ears that they should not hear;) unto this day. 9 And
David saith, Let their table be made a snare, and a
trap, and a stumblingblock, and a recompence
unto them: 10 Let their eyes be darkened, that they may not
see, and bow down their back alway.
Here Paul quotes from Isaiah 29:10: 10 For the
LORD hath poured out upon you the spirit of deep sleep, and hath closed your
eyes: the prophets and your rulers, the seers hath he covered.
Here God is pronouncing Judgment on
Paul is also quoting from
Deuteronomy 29:4: Yet the LORD hath not given you an
heart to perceive, and eyes to see, and ears to hear, unto this day.
Again, God is punishing
Paul also quotes Psalms 69:22 Let their table become a
snare before them: and that which should have been for their welfare, let it
become a trap. 23 Let their eyes be
darkened, that they see not; and make their loins continually to shake. 24 Pour
out thine indignation upon them, and let thy wrathful
anger take hold of them. 25 Let their habitation be
desolate; and let none dwell in their tents. 26 For they
persecute him whom thou hast smitten; and they talk to the grief of those whom
thou hast wounded. 27 Add iniquity unto their iniquity: and
let them not come into thy righteousness. 28 Let them be
blotted out of the book of the living, and not be written with the righteous.
This Psalm is about Christ and His
crucifixion. As a punishment for their
sins, the Jews that crucified Him were hardened and iniquity was added to their
iniquity.
Paul is using these three examples to demonstrate
that
11 I
say then, Have they stumbled that they should fall? God forbid: but rather
through their fall salvation is come unto the Gentiles, for to provoke them to
jealousy. 12 Now if the fall of them be the riches of the
world, and the diminishing of them the riches of the Gentiles; how much more
their fulness?
Paul here gives the reason and extent of the hardening of
13 For
I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I
magnify mine office: 14 If by any
means I may provoke to emulation them which are my flesh, and might save some
of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of
them be, but life from the dead?
16 For
if the firstfruit be holy, the lump is also holy: and if the root be holy, so
are the branches.
Firstfruit is a reference to the
The lump is not a lump of clay as in Romans 9:21, but a lump of dough which was offered to God in a similar manner to the firstfruit.
The meaning here is that Israel was in fact blessed by God initially and through their being blessed, now the Gentile branches are also blessed.
17 And
if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest
of the root and fatness of the olive tree; 18 Boast not
against the branches. But if thou boast, thou bearest
not the root, but the root thee.
The Jews had been saying they were spiritually superior to their Gentile neighbors because they received blessings as God’s chosen people. The Gentiles were fighting back, say the Jew’s were now rejected and they accepted. In a way that was true, but certainly not a reason to boast. Paul explains that it’s not due to Gentiles superiority that they are now blessed, but due to God’s original promise.
19 Thou
wilt say then, The branches were broken off, that I
might be graffed in. 20 Well;
because of unbelief they were broken off, and thou standest
by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest
he also spare not thee. 22 Behold therefore the goodness and
severity of God: on them which fell, severity; but toward thee, goodness, if
thou continue in his goodness: otherwise thou also shalt
be cut off. 23 And they also, if they abide not still in
unbelief, shall be graffed in: for God is able to graff them in again. 24 For if thou wert
cut out of the olive tree which is wild by nature, and wert graffed
contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed
into their own olive tree?
The reason for
The Gentiles on the other hand were being added in their place because they were accepting the Gospel. However, they too will be cut off if they stop believing.
This passage demonstrates that the election is God’s plan to save people through faith. Note that the election:
1. Does not exclude the Jews or Gentiles
2. Started and was established among the Jews but is now spreading
3. Is only effective for those who have faith
4. Rejection of the Gospel requires cutting off or hardening
God chose to work through the Patriarchs which did two things,
it established
25 For
I would not, brethren, that ye should be ignorant of this mystery, lest ye
should be wise in your own conceits; that blindness in part is happened to
Israel, until the fulness of the Gentiles be come in.
Greeks at the time had religions which restricted membership and did not disclose their “mysteries” till you got inside. Paul uses that concept here and other places to demonstrate to the Gentiles that God had a plan that He is now fulfilling. The Israelites didn’t know ahead of time that salvation would apply to Gentiles. Now everyone was realizing that the Gentiles could be saved.
The fullness of the Gentiles refers to the spread of the Gospel thought out the world.
26 And
so all
Not all of spiritual
Paul quotes from Isaiah 59:20:
59:20 And a
Redeemer will come to
Isaiah is talking about the future restoration of
Hebrews 12:18
For ye are not come unto a mount that might be touched, and that burned
with fire, and unto blackness, and darkness, and tempest, 19 and the sound of a trumpet, and the voice of
words; which voice they that heard entreated that no word more should be spoken
unto them; 20 for they could not endure
that which was enjoined, If even a beast touch the mountain, it shall be
stoned; 21 and so fearful was the
appearance, that Moses said, I exceedingly fear and quake: 22 but ye are come unto mount Zion, and unto the
city of the living God, the heavenly Jerusalem, and to innumerable hosts of
angels, 23 to the general assembly and
church of the firstborn who are enrolled in heaven, and to God the Judge of
all, and to the spirits of just men made perfect, 24 and to Jesus the mediator of a new covenant,
and to the blood of sprinkling that speaketh better
than that of Abel.
Physical
28 As
concerning the gospel, they are enemies for your sakes: but as touching the
election, they are beloved for the fathers' sakes. 29 For
the gifts and calling of God are without repentance.
The Jews were now rejected, because they did not believe this Gospel. Because of this the Gentiles were added in, so the Gentiles benefited from the Jews’ rejection. However, the Jews still benefited from the Patriarchs acceptance. Not because of any merit of the Patriarchs, but God’s promise to them. They will be restored as a nation to God.
This verse claims that the Jews are blessed because of God’s election. At the beginning of chapter 9, Paul claims that the Jews were rejected by the election. How are these two thoughts reconciled?
The election of the Patriarchs produced two major effects. It established
30 For
as ye in times past have not believed God, yet have now obtained mercy through
their unbelief: 31 Even so have these also now not believed,
that through your mercy they also may obtain mercy. 32 For
God hath concluded them all in unbelief, that he might have mercy upon all.
All of mankind, both Jews and Gentiles, are or were unbelievers. God’s will to have mercy extends to all.
33 O
the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past
finding out! 34 For who hath known the mind of the Lord? or who hath been his counsellor? 35 Or
who hath first given to him, and it shall be recompensed unto him again? 36 For
of him, and through him, and to him, are all things: to whom be
glory for ever. Amen.
God’s plan to bring salvation to all is a mystery now revealed to us.
In this section we will discuss various objections Calvinist typically raise to the above interpretation based on this passage.
Some Calvinists agree that the passage parallels the
spiritual Children of Abraham with the physical nation of
So to summarize the objection in a syllogism:
The promise causes birth
Those born through the promise did not choose to be blessed through the promise
Therefore they were unconditionally chosen by God to be blessed through the promise.
The problem with this view is that it modifies the promise
from the Gospel to a promise of unconditional election. The Gospel message is not you have been unconditionally elected, but
believe in the Lord Jesus Christ and you shall be saved. Therefore, the
underlying covenant preached in the Gospel is not unconditional election, but
salvation through faith in Christ.
Abraham believed the promise
(covenant of grace) and it was credited to him as righteousness. This promises
is called the Gospel in Galatians 3:8:The Scripture,
foreseeing that God would justify the Gentiles by faith, preached the gospel
beforehand to Abraham, saying, "ALL THE NATIONS WILL BE BLESSED IN YOU."
The promise is not unconditional election, but the Gospel.
It is true that Sarah conceived
through faith in God’s promise, but that promise was the same promise given to
Abraham.
Hebrews 11:11-12 By
faith even Sarah herself received ability to conceive, even beyond the proper
time of life, since she considered Him faithful who had promised. Therefore
there was born even of one man, and him as good as
dead at that, as many descendants AS THE STARS OF HEAVEN IN NUMBER, AND
INNUMERABLE AS THE SAND WHICH IS BY THE SEASHORE.
It’s not that the promise to Abraham that he would be the father of many nations (the Gospel per Galatians 3:8) was promise #1 and the promise to Sarah that she would have a son was promise #2 (unconditional election). They are the same promise.
Nor should this promise be
misunderstood as something other then the Gospel, for this is the same promise
that Abraham believed and was justified.
Romans 4:17-21:(as
it is written, "A FATHER OF MANY NATIONS HAVE I MADE YOU") in the
presence of Him whom he believed, even God, who gives life to the dead and
calls into being that which does not exist. In hope against hope he believed,
so that he might become a father of many nations according to that which had
been spoken, "SO SHALL YOUR DESCENDANTS BE." Without becoming weak in
faith he contemplated his own body, now as good as dead since he was about a
hundred years old, and the deadness of Sarah's womb; yet, with respect to the
promise of God, he did not waver in unbelief but grew strong in faith, giving
glory to God, and being fully assured that what God had promised, He was able
also to perform.
So it’s true the promise mentioned in Romans 9:8 was specifically that Sarah would have a son, but that promise is the Gospel.
Some Calvinists disagree the passage is a parallel. They say that God’s choice of Isaac and Jacob does not represent another choice. Rather, the Old Testament actually is talking about God’s election of Isaac and Jacob for salvation. They realize that the Old Testament is lest then explicit in that regard. However they believe that Paul in the New Testament is revealing the full effect of that choice in greater light. So God made one choice, not and Old Testament choice representing a New Testament choice. And since the choice was to bless Isaac and Jacob individually, election is for individual salvation, not believers as a group.
To summarize the objection in as syllogism:
God chose Jacob and Isaac individually and unconditionally
Paul reveals the choice was for salvation
Therefore God chooses individuals unconditionally for salvation
There are two problems with this argument. First, the choice in the Old Testament
clearly brought about natural blessings.
Isaac and Jacob received birthrights and because the Patriarchs of
The physical blessing of birthrights and physical progeny are not given to all believers. God may choose to bless believers in other ways then wealth or large families. Clearly not all believers are physically Patriarchs of Israel. So it makes sense that the choice to bless Isaac and Jacob was a different choice then one of spiritual blessing.
The second problem with this view is in verse 6. Paul specifically says not all
Another Calvinist argument is that God response to the charge of injustice with His sovereignty. God’s justice is question twice, in verses 14 & 19. Paul responds that God is not unjust. He demonstrates this with the Potter/Clay relationship.
A classic Calvinist/Free will advocate debate runs something like this:
Calvinist: God ordained Adam’s fall
Free will advocate: If Adam couldn’t have avoided sinning, he wouldn’t be responsible
Calvinist: We have no right to make excuses. Since it’s just for a Potter to form clay into a vessel he destroys; it’s just for God to punish Adam.
The answer to the question “why does He yet find fault for who has resisted His will?” is not, “the person has free will”, but it’s rather “don’t complain, God has the right to do what He wants”. Based on this response Calvinists conclude that Paul is teaching that God may predestine as He likes without becoming answerable to man. God is His own standard of justice and we could never accuse Him of doing anything wrong.
What is right about this view is that God is His own standard of justice. He is just by nature. All of His commands that He requires of us are just, and if we violate them, He is just in punishing us. But we should be careful not to say that God could do anything and it would become just. Rather, we should say that whatever God does is just, because He is just. God cannot punish the righteous, because He is just. (Genesis 18:25, Ezekiel 18) His nature, which is the standard of justice, would not allow Him to do so.
However, are two problems with this argument. The first is that it takes the Potter/Clay illustration further then Paul intended. The second is that it ignores the fact that Paul response that God is showing mercy or withholding mercy, not showing or withholding justice.
The Potter/Clay relationship is an illustration. Some take illustrations to extremes they are not intended for. Generally illustrations teach us one main point. Views slightly tangential to the main point of the illustration are sometimes interesting to discuss, but the illustration itself is not the best evidence for the tangential view. To understand an illustration, we must look for the main point, and really only the main point.
The main point of the Potter/Clay illustration is not the manner in which God creates men and controls their lives without interacting with them. It is not to demonstrate why God saves some men and not others. The main point of the Potter/Clay illustration is to answer the charge of injustice by demonstrating God’s right to punish sinners by hardening them.
The context of the Potter/Clay illustration is the guilt of sins under the hardening of hearts. The objection the illustration addresses is:
Romans 9:18-19 So
then he hath mercy on whom he will, and whom he will be hardeneth.
Thou wilt say then unto me, Why doth he still find
fault? For who withstandeth his will?
The objection contains three assumptions. 1) there are conditions in which God may justly find fault and conditions under which He may not. 2) God’s will to harden cannot be resisted. 3) Those who could not resist God’s will to harden them, are not in a condition which God may justly find fault.
Paul disproves the objection by saying, A) God has the right to punish sinners, B) you make yourself a sinner, therefore C) God has the right to punish you. The objection inverts cause and effect. It assumes God’s hardening is the cause of God’s fault finding. It’s the other way around, because God finds fault with them He hardens them (makes them into vessels of dishonor).
Paul speaks of wrath and longsuffering. Sin is the reason God is angry and He is longsuffering with sinners. God has the right to punish sinners by shaping them into vessels of dishonor. (How or why He does so is tangential to the main point of the illustration, which is that He has the right to do so.) Because this passage speaks of God’s right over sinners, not pre-fallen Adam, this passage doesn’t apply to the fall. That application is beyond the scope of the illustration.
Jeremiah 18 also speaks of the Potter/Clay relationship:
Jeremiah 18:2-10 Arise,
and go down to the potter's house, and there I will cause thee to hear my
words. Then I went down to the potter's house, and, behold, he was making a
work on the wheels. And when the vessel that he made of the clay was marred in
the hand of the potter, he made it again another vessel, as seemed good to the
potter to make it. Then the word of Jehovah came to me, saying, O house of
The Potter/Clay illustration here still teaches God’s right over the Clay. This passage makes it clear that Potter/Clay illustrations do not preclude and interactive relationship between God and man. It also teaches that the Potter destroys and punishes the Clay for sins.
The second problem with this argument is that it mixes justice and mercy. God is charged with injustice, He responds that He is having or withholding mercy. God is not saying, it’s just for me to harden Pharaoh’s heart because a potter may justly destroy clay. Rather, He is saying, it’s just because I am withholding mercy.
Mercy is undeserved. Pharaoh doesn’t have the right to demand mercy of God. He’s a sinner, whom God is punishing by hardening. God may not justly punish a righteous person, but He justly punish sinners. If He chooses to have longsuffering in His mercy, that’s His choice. If He chooses to harden there hearts in sin, that’s His choice. No one has the right to demand longsuffering or the grace that opens hearts.
It is true that out of the hardening of hearts, additional sins arise which God also punishes. But the person is still justly responsible, because his first sins, which were justly punished, are the first principle of the state he is in. This is very much like a human judge who punishes a person who broke a law because they were on drugs. They voluntarily took the drugs. Another example might be the justice in a judge holding a person accountable for the results of a bullet they shot, even if after they fired it they no longer controlled the result.
Another argument that Calvinist raise based on Romans 9, is that God has two wills. The Calvinist viewpoint is based their belief that God planned everything that will happen, so everything that happens is His will. Since God is all powerful, whatever He wants to happen, happens. The problem with this view is sin. God hates sins and His commands to obtain from sin are called God’s will. So that means when sin occurs it’s both God’s will and not God’s will.
The common solution Calvinist provides to this situation is that God has two wills (or some say two distinct aspects of one will). They find support this view based on Romans 9:19, “for who has resisted His will?” If it was God’s will to harden Pharaoh’s heart, and His commands (also His will) that Pharaoh not sin, God must have two wills.
It is true that God was aware that hardening Pharaoh’s heart would result in Pharaoh sinning. However, wanting to harden someone’s heart and wanting them to sin is not precisely identical. That would be two separate desires and the text doesn’t explicitly say God desired for Pharaoh to sin.
Some would argue that if God wanted Pharaoh’s heart to be hard, then He must have wanted him to sin. The natural and inescapable result of a heard heart is sinning. Because of the correlation between the hardening and the sin, it is impossible to want hardening without also wanting the sin to occur as a result. This is based on the view that the will chooses according to its strongest desire. The argument runs something like God must have wanted all results of His action, since He chose what He wanted.
However, the problem is God could have wanted some results of His action and not others. God could have known that out of Pharaoh’s sin, greater good would arise. God could have wanted that greater good, and not the sin itself. So God wanted Pharaoh’s heart to be hard, did not want Pharaoh’s sin, but did want the greater good. This gets into two different explanations of the will or wanting something.
The contrasting views of the will here are 1) choices are made based on our strongest desire and view 2) choices can be made contrary to desire A in favor of desire B. Desire A in this case was the Pharaoh not sin. Desire B was that God obtain the greater good. God wanted the greater good, but didn’t want Pharaoh to sin. God’s wisdom selected desire B and did not selected desire A. This view is very different to desires A & B struggling to be the strongest desire and only the stronger desire is presented to God to choose.
In the second view that God’s wisdom selected desire B over desire A, God’s wisdom was opposed to His desire A. So God’s wisdom may oppose His desires. God’s wisdom in one faculty and His desires another. It’s similar to using both hands to open a jar. One hand turns clockwise the other counterclockwise. We cannot say our hands are moving clockwise and counterclockwise at the same time and in the same way. Rather we say one hand is moving clockwise, and the other counterclockwise. In the same way God’s desire opposed Pharaoh’s sin, but His wisdom knew it was needed to obtain the greater good.
But the Calvinist must say that God’s will is both opposed to and in favor of Pharaoh’s sin. To avoid a contradiction they must say God has two wills, one opposed and another against. But this view has some problems as well, such as how are these two wills different. A full discussion of the issues involved is beyond the scope of this commentary. For now it is sufficient to say that Romans 9:19 is not proof that God has two wills.
So to summarize, the passage does not say that God wanted Pharaoh to sin, only that He wanted to harden Pharaoh’s heart. Nor is the only conclusion that God wanted Pharaoh to sin. That conclusion assumes we choose only our strongest desire and not from competing desires. He could have wanted the greater good resulting from the sin instead.
So in conclusion, Paul is teaching how the doctrine of
justification by faith is impacting both Jews and Gentiles. He reconciles justification by faith and the
rejection of the Jews who do not believe with the promises God gave