Page 17 - Florida Sentinel 8-12-16 Online Edition

Those Who Trust Shall Have God’s Mercy (Romans 9:6-18)
In the church at Rome, there was tension that you could cut with a circumcision knife. The Jews thought the Gentiles obeyed God’s laws rather flippantly. The Gentiles thought the Jews had squan- dered their place as God’s peo- ple. Paul’s teaching in this text is that both groups have to live under God’s mercy.
God’s plan to save the world through Jesus had been explained in Romans 1–8. The question that remained was how Jews and Gentiles re- lated to that plan. Could God use the Jews if they have squandered his advantages and mercy (9:1-5)? Likewise could the Gentiles, who did
not have God’s mercy (2:12- 16, 25-29), get it somehow?
A Different Definition | Romans 9:6-13
It is always interpretatively best to understand words in their most natural sense. If that natural sense makes no sense in the context, then al- ternative meanings must be sought. Israel is such a word in our text today. In Romans 9–11 Paul used Israel rather consistently to refer to literal, physical Israel (the Jews). But a few times in this section, Paul gave a different definition of Israel. This different defini- tion was foreseen in the Old Testament (Hosea 1:2-11).
First Paul said, Not all who are descended from Israel are Israel. This is like, “Let the dead bury their own dead” (Luke 9:60). It is a play on words. Second, Paul said, Nor because they are his descen- dants are they all Abraham’s children. This is further de- tailed: It is not the children by physical descent (flesh) who are God’s children, but it is children of the promise who are regarded as Abraham’s offspring. This different defi- nition of Israel indicates the total faithful remnant of God’s people consisting of both Jews and Gentiles.
Father Abraham had many sons—one by Hagar, one by Sarah (Galatians 4:21-31), and six by Keturah (Genesis 25:1, 2). Ishmael and Isaac were the most prominent. Their descendants grew into two nations. Ishmael occupied the place of firstborn, but Isaac was the designated son of promise (Genesis 12:1-3; 15:3-5). That is upside down. Three strange visitors (angels) had announced that Abraham and Sarah would have a child who would be the son of the promise (Genesis 18:1-15).
Isaac likewise had two sons—both by Rebekah (Gen- esis 25:21-26). They could not have been more different (Genesis 25:27, 28). God’s purpose in election was being worked out where the older will serve the younger. That is upside down. This con- trast is further stated with God saying, “Jacob I loved, but Esau I hated” (Malachi 1:2, 3). (The word hated probably should not be understood as animosity but meaning to pre- fer second place.)
The plan of God to save the world through Jesus came through Isaac and Jacob. But that does not mean that Ish- mael and Esau do not count at all. If the descendants of both families appropriate God’s mercy, then they are part of the new Israel that God is building in the world and into the world to come.
A Ruler’s Example |
Romans 9:14-18
In this section of our text there are no contrasting defi- nitions of terms or children who are different from one an- other. Paul used one world leader to illustrate God’s sov-
ereign choice in how his plan would work out. If the use of this one example seems out of place, think again. God’s Word does not fail (v. 6) nor is he unjust (v. 14). That person’s title is Pharaoh, king of Egypt.
Before citing the example of Pharaoh, Paul stopped off with Moses’ desire to see God (Exodus 33:19). God had re- minded Moses that no man can see God and live; then he added that mercy and sover- eignty work in harmony. The word mercy appears four times in the remaining text. It is a synonym for compassion. God’s loving kindness (mercy) drives his purposes.
Pharaoh played right into God’s hand by electing not to live under God’s mercy. Some- times God hardened Pharaoh’s heart. Sometimes Pharaoh hardened his own heart. God is a gentleman of the highest order. He will respect human autonomy. But be warned: if people refuse to love the truth and be saved, God will send on them a delusion to believe what is false (2 Thessaloni- ans 2:10, 11). It is far better for Jews and Gentiles to live under God’s mercy.
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