Divine Election: an exposition of Romans 9:6-24
By Moses Flores
When we think of the grace of God, the last thing that comes to our mind is the doctrine of election. For most people, the doctrine of election seems “blasphemous” and “contrary to the ordinances of God [1] .” Paul, however, does not seem to think so. In fact, if one was to read the Bible from cover to cover, the reality of divine election is evident from the choosing of Abraham to the “elect [2] ” in the various cities in the N.T. Truly, one cannot rid the Bible of the words “elect” and “chosen.” Indeed, there is a curse on all who subtract from the Word of God. We must, therefore, face the doctrine of election as laid out in the scriptures. Paul does this par excel lance in Romans 9:6-24.
As
the name indicates, the book of Romans was written for believers in
Prior to Romans 9, Paul has expounded the doctrines of justification by faith alone and sanctification. After peaking in Romans 8, Paul shifts our attention to the Jews and the burden that he has for them. He also wants to clear up why it appears that God’s promises to them are not being fulfilled. This is where we pick up in verse six.
“But
it is not that the word of God has taken no effect.” Surely we are “not to ascribe inefficacy to
any word of God [4] ” but the dilemma is evident
that the Jews,
Neither is one born into the faith: “nor are they children because they are the seed of Abraham; but in Isaac your seed shall be called. That is, those who are children of the flesh, these are not the children of God; but the children of the promise are counted as the seed. For this is the word of promise: ‘at that time I will come and Sarah shall have a son’.” The language here is recalling Ishmael and Isaac. Both were just as much sons of Abraham as each other; they were both Abraham’s seed yet, only Isaac was taken into covenant with God and Ishmael was rejected. “Not all the children of Abraham were made the heirs of his blessing but Isaac was selected by the sovereign will of God to be the recipient of the promise [5].” That is, the election of God is what gave Isaac the promise, not any righteousness of his own.
Many (Arminians) suppose that election is according to what God sees in us or what we will do, but truly then, that would lead to salvation by works and we know that salvation cannot be of works whether “actual or foreseen [6] .” If we understand the scriptures correctly, however, we see the Bible teaching that we are not elected according to works.
“And not only this, but when Rebecca also had conceived by one man, even by our father Isaac, (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, ‘the older shall serve the younger.” Notice that the Bible says that the children had not done anything good or evil. They had no works whatsoever. Arminianism teaches that God “foresaw” the choices of these men, and others, and based His election on their works. But then wouldn’t we have to say that men elect themselves? If the Bible did say that we are elected by our choices, then this would have been the place for Paul to mention it. Calvin says it best in commenting on this verse: “God…could not have had any regard to works, for they were not yet done [7] .” The election was of grace alone, “as it is written, Jacob I have loved, but Esau I have hated.”
Now the objections begin to rise in our minds and Paul anticipates what we are going to say: “What shall we say then? Is there unrighteousness with God?” Since God is not treating all the same, is God not being fair? “Certainly not! For He says to Moses, ‘I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” The ground of the decision is on God Himself [8]. If mercy and grace are unmerited and undeserved, then no one is owed it by God. As sinners, we justly deserve the wrath of God, but we never justly deserve God’s grace. So if God chooses to favor somebody, is God being unrighteous? Of course not. It is not within the nature and being of God to be so! Grace is sovereign. If grace is provoked by works (or righteousness), then it is no longer grace (see Romans 11:6).
“So then it [God’s mercy] is not of him who wills, nor of him who runs, but of God who shows mercy. For the scriptures says to the Pharaoh, ‘For this purpose I have raised you up that I may show my power in you, and that My name may be declared in all the earth.’” Salvation is not brought about by “man’s desires” (him who wills) nor is it brought about by man’s works (him who runs) – “God’s mercy is the final authority [9].” Of course, that means quite possibly, some people are not given mercy but left to the justice of God. Such is the example of Pharaoh. “The case of Pharaoh establishes the principle and illustrates the doctrine of reprobation [10].” “Therefore, He has mercy on whom He wills, and on whom He wills He hardens.” That is, God saves whom He wants to save and to the others He leaves them to His justice. But nobody ever receives injustice – only justice or mercy.
But then Paul anticipates an objection that relates to human responsibility: “You will say to me then, ‘Why does He still find fault? For who has resisted His will?” Now that is a loaded question. If we’re just doing what God wants us to do, then why are we still blamed for not doing what God didn’t want us to do? Why am I punished for not being saved when God didn’t save me? “If God determinately wills to harden men…how can those subjected to this hardening be condemned? [11]”
Paul’s answer to this focuses on the true issue though. “But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, ‘ why have you made me like this?’” I call that verse “the humiliator”. Why? Because it reminds us of the fact that we are but creatures of God and have no right to question His infinite wisdom and counsel. The objection is actually quite absurd in light of the answer. Recall God’s reply to Job when he wanted to question the Almighty’s actions (Job 38:4-40:2). Do we really think that humans are in a position of authority where we can hold God accountable for how He deals with His own creation? To object to the way God deals with His own creation is blasphemy! God is God!
Paul, then, employs an illustration that is proper: “Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?” Surely we know the answer to this question yet we choose not to believe it. Perhaps it’s because we side with Pharaoh a little bit. Sure, we like God to be the potter and “mold us and make us” but we don’t like it when He does something we don’t want. But just as the potter can make items of luxury for his pleasure, so he can make items that are meant to be destroyed.
What is important to see is that all the “vessels” are taken from the same lump. There is nothing in and of the clay to make the vessels differ from each other. Humanity is totally corrupted and totally depraved so it has nothing to offer the Creator. Therefore, it is the potter that makes the clay to be distinguished – His choice alone.
Is God not allowed to do this? “What if God, wanting to show His wrath and make His power known, endured with much longsuffering the vessels of wrath prepared for destruction, and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, even us whom He called, not of the Jews only, but also of the Gentiles?” The question is rhetorical. The obvious answer and implication from the scriptures is that God can do this and, in His sovereignty, has done this.
As you can see, the doctrine of election is clearly laid out in the scriptures and the doctrine is the only way of Grace. When one speaks of salvation, to ignore the doctrine of election is to ignore a vital part of the Gospel. Let us be thankful to God that He even saved at all, because we are all deserving of the lake, which burns with fire. Let us not fret about why God saved some. Instead, let us marvel that God saved at all!
[1] Free Grace from John Wesley’s Sermons: an anthology; Abingdon Press,
[2] see Col. 3:12, 2 Tim.
[3] The letter to the Romans, William Barclay, Westminster John Knox Press,
[4] Commentary on the whole Bible , Matthew Henry, Zondervan Corp.,
[5] Commentary on the Epistle to the Romans, Charles Hodge; Eerdmans
Pub. ,
[6] The reformed doctrine of Predestination, Lorraine Boettner,
Presbyterian and Reformed Pub. ,
[7] Calvin’s Commentaries, Epistle to the Romans,
John Calvin, Baker book house,
[8] Hodge, pg. 313
[9] God’s Sovereign Grace, James R. White, Crowne
Pub.,
[10] The Sovereignty of God, A. W. Pink, Baker Books, Grand Rapids, Michigan, 1999, pg. 90
[11] New
International Commentary on the N.T.:
epistle to the Romans, John
Murray, Eerdmans Pub., Grand Rapids, Michigan, 1968, pg. 30,31