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On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Or does the potter not have a right over the clay, to make from the same lump one object for honorable use, and another for common use?  Romans 9:20-21 The interpretation of these two verses can often be misleading, suggesting that God created some people for salvation and others for damnation. However, this is not the case. While God established His plan of salvation in eternity past, it was in response to what would eventually be the fall of mankind. In other words, the overarching story of God’s plan of redemption applies His grace to a large portion of humanity who are already spiritually dead, rather than determining who is created for good and who is created for evil. This plan unfolds by allowing the world to experience ruin through the fall. Otherwise, God’s election by grace (Ephesians 1:4-6) would not be grace at all.

So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it? Romans 9:18-20 In verse 18, Paul highlights God’s sovereignty and foresees a possible objection. However, rather than directly addressing this objection, Paul issues a moral reprimand: “. . . You foolish person, who answers back to God?” Essentially, Paul poses a rhetorical question, asking, Who do you think you are? According to Paul, God is not obligated to justify His actions to anyone. He creates, reveals, and utilizes in alignment with His will and plan of redemption.

For the Scripture says to Pharaoh, “For this very reason I raised you up, in order to demonstrate My power in you, and that My name might be proclaimed throughout the earth.”  So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?  Romans 9:17-20 In the book of Exodus, it is mentioned that God hardens the heart of Pharaoh. This act of hardening is often understood as God lifting His divine restraint, allowing people to give in to their sinful nature. It does not mean that God directly causes or creates sin within individuals. Rather, it is seen as allowing them to succumb to their own inclinations as found in Jeremiah. This concept is also alluded to in Revelation, where it seems to describe the final state of the wicked (22:11). The idea is that without God's providence, humanity's natural state is one of depravity, and it is only through God's intervention that individuals are not entirely consumed by their sinful nature.

For the Scripture says to Pharaoh, “For this very reason I raised you up, in order to demonstrate My power in you, and that My name might be proclaimed throughout the earth.”  So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, “Why does He still find fault? For who has resisted His will?” On the contrary, who are you, you foolish person, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?  Romans 9:17-20 The doctrine of election, although not easily accepted by many Christians, is considered a biblical truth. Therefore, even though this concept may be challenging for some, it cannot be ignored. In the scriptural context, Paul emphasizes that God bestowed His blessings upon the Pharaoh of Egypt not to highlight the power of Pharaoh, but to showcase the power of God. It serves as a reminder that God's will may differ from our own, and this principle can be observed in various aspects of our lives, including our political beliefs.

What shall we say then? There is no injustice with God, is there? Far from it! For He says to Moses, “I will have mercy on whomever I have mercy, and I will show compassion to whomever I show compassion.” So then, it does not depend on the person who wants it nor the one who runs, but on God who has mercy.  Romans 9:14-16 In a theological discussion, the apostle Paul asks a thought-provoking and rhetorical question: “What shall we say then? There is no injustice with God, is there?” This question arises after Paul discusses the doctrine of election and predestination, using the narrative of Jacob and Esau. He anticipated that some might view God’s choosing of Jacob over Esau as unfair. Paul emphatically answers his own question by quoting Exodus 33:19, stating that God has the prerogative to show mercy and compassion to whomever He chooses. This concept, often difficult to comprehend, emphasizes God’s sovereignty and grace in a way that doesn’t treat everyone equally. The understanding of this doctrine is crucial within the Christian faith.

But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants shall be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.  For this is the word of promise: “At this time I will come, and Sarah will have a son.” And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written: “Jacob I have loved, but Esau I have hated.” Romans 9:6-13 The verses 9-13 in Romans are crucial for the doctrine of unconditional election and predestination, concepts that are not universally accepted among professing Christians today. R.C. Sproul has identified several common attempts by Christians to evade the implications of unconditional election and predestination. Firstly, some avoid discussing Romans 9 and instead focus on texts that emphasize a person’s free will in choosing or not choosing Jesus. They ignore Romans 9, which addresses the underlying reasons for our choices. Secondly, there are those who argue that Romans 9 was written to nations and not individuals. However, Paul specifically identifies individuals as examples of predestination and unconditional election, contradicting the interpretation of this chapter as referring to people groups. Thirdly, some contend that Paul is referring to people receiving temporal blessings but not salvation. This view conflicts with the preceding chapters. Lastly, many interpret predestination through the lens of God’s omniscience, suggesting that He chooses based on what He knows we will eventually do or not do. However, Paul’s illustration denies any involvement of performance of any kind as contributing to God’s unconditional election. Take special note of verse 11, “. . . or though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls. . . .” Romans 9:11

But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants shall be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise: “At this time I will come, and Sarah will have a son.” And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written: “Jacob I have loved, but Esau I have hated.” Romans 9:6-13 Throughout history, there has been a clear differentiation between the visible and invisible church. The visible church encompasses those whose membership and participation are apparent, while the invisible church comprises individuals whose true spiritual status is known only to God. This distinction is fundamental in our understanding of the Christian faith. Outward demonstrations of devotion, morality, or religious practices do not determine one's relationship with God. “. . . a person is not justified by works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by works of the Law; since by works of the Law no flesh will be justified.”  Galatians 2:16

But it is not as though the word of God has failed.  For they are not all Israel who are descended from Israel; nor are they all children because they are Abraham’s descendants, but: “through Isaac your descendants shall be named.” That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants. For this is the word of promise: “At this time I will come, and Sarah will have a son.” And not only that, but there was also Rebekah, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written: “Jacob I have loved, but Esau I have hated.” Romans 9:6-13 “The initial segment of verse six contains a Scripture worth committing to memory, as it underscores the concept of God's sovereignty. The Word of God is always accompanied by the power wielded by His Spirit, rendering it inherently potent. Neither ourselves nor others are accountable for the impact of God's Word; rather, it is the omnipotent power of God that directs His Word to its intended destination.”

I am telling the truth in Christ; I am not lying; my conscience testifies with me in the Holy Spirit that I have great sorrow and unceasing grief in my heart.   For I could wish that I myself were accursed, separated from Christ for the sake of my countrymen, my kinsmen according to the flesh,   who are Israelites, to whom belongs the adoption as sons and daughters, the glory, the covenants, the giving of the Law, the temple service, and the promises;   whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. Romans 9:1-5 As a point of clarification, I would recommend that someone reading Romans refer to Martin Luther’s work “Bondage of the Will” and Johnathan Edwards’ “Freedom of the Will” for a deeper understanding of Romans 9. In this section, the opening verse from Paul is more of a declaration than an oath. He is speaking as one directed by the Spirit through his conscience. Paul was convicted of the truth. Oh, that all Christians would experience the same conviction when the Gospel is rejected.

For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing will be able to separate us from the love of God that is in Christ Jesus our Lord. Romans 8:38-39 The passage underscores the paramount importance of the Word of God, highlighting the unwavering fulfillment of God's promises. It also underscores the profound and abundant union that believers are promised with Christ. When God calls someone to His Son, they will come without fail, irrespective of time or circumstance. Once they have come, nothing can sever them from God’s love, and most significantly, nothing will sever God’s love from them. This promise is not bound by time, it is eternal.

What, then, shall we say to these things? If God is for us, who is against us? He who did not spare His own Son but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, instead who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake, we are being put to death all day long; We were considered as sheep to be slaughtered.” Romans 8:31-36 Believers must maintain a high view of God as the supreme and holy ruler of all things. This is the same God who spoke the universe into existence. How could such a powerful, just, and loving God, who sacrificed His Son for our redemption, allow anything or anyone to derail His ultimate plan of redemption? Of course, He will not allow it. Only a lower view of God would provide a different answer.

What, then, shall we say to these things? If God is for us, who is against us? He who did not spare His own Son but delivered Him over for us all, how will He not also with Him freely give us all things? Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, instead who was raised, who is at the right hand of God, who also intercedes for us. Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Just as it is written, “For Your sake, we are being put to death all day long; We were considered as sheep to be slaughtered.” Romans 8:31-36 These questions have a legal tone to them, similar to a courtroom. It may also remind some people of the story of Job, where Satan brought accusations against him. Paul’s message is one of encouragement, as he implies that since believers are united in Christ, no one can bring any charges against Him. All believers wear the cloak of Christ, so when God looks upon them, He sees His Son.