Romans 9:6-29

II. God's Promise is not Void.

The rejection of the gospel by the Jews, which has caused the deep emotion of the Apostle in view of their great privileges (Romans 9:1-5), does not render God's promise void. This position the Apostle proves: (a.) By showing that this promise was made of free grace, only to those who were individually chosen (Romans 9:6-13). Two Old Testament illustrations are cited: the case of Isaac (Romans 9:7-9), and that of Jacob (Romans 9:10-13). (b.) But this assertion of God's freedom may give rise to the false inference that God is unrighteous in thus choosing (Romans 9:14). But this very objection involves an admission of the fact of God's sovereignty (implying that His promise is not void), which the Apostle affirms, citing the case of Pharaoh (Romans 9:15-18). Another objection is then raised, if God is sovereign, why doth He find fault (Romans 9:19). This objection the Apostle answers by reasserting God's sovereignty (Romans 9:20-21), but suggesting that even in the exercise of this, His right, long suffering and mercy are displayed (Romans 9:22-23), especially the latter to both Jews and Gentiles (Romans 9:24), in accordance with various Old Testament predictions (Romans 9:25-29).

As regards the free, unconditioned grace of God, we must regard this as the fundamental fact in the discussion. We may further assume that Paul holds this in such a way as to exclude every theory which makes God the author of sin. In other words, the Apostle, in accordance with the teachings of the Scriptures as a whole, presents, on the one hand, the absolute causality and unconditioned grace of God; and, on the other, the moral nature of man, including also that relative freedom which involves human responsibility (human personality). To reconcile these two truths is the problem which confronts every one who believes in a personal God and is conscious of his own responsibility. Thus far the Christian life has proved the only practical solution, while Christian theology has been busied with the necessary task of attempting a theoretical solution. Probably such a solution will be reached, only when the full victory over evil has been achieved. We add the following remarks:

(1.) The Scriptures teach an eternal predestination of believers unto holiness and blessedness, and hence they must ascribe all the glory of their redemption, from beginning to end, to the unmerited grace of God alone.

(2.) But it is as plainly asserted or assumed that believers do not, on this account, cease to be free agents, responsible for all their doings. As God works in nature, not magically and immediately, but through natural laws, so He works in men, through their wills, hence through the mediation of finite causes; the more His grace is developed within them, so much the more is their true freedom developed; the result being the coincidence of perfect holiness and perfect freedom. For the highest freedom is the complete triumph over the evil, and is consequently identical with the moral necessity of the good. In this sense, God is free, precisely because He is holy.

(3.) It is nowhere asserted that God has foreordained sin as sin, although He has foreseen it from all eternity, and with respect to redemption, permitted it, while constantly overruling it to His purposes. Hence, those who are lost are lost through their own fault, and must blame their own unbelief, which rejects the means of salvation proffered them by God (comp. chap. Romans 9:30-33).

(4.) In the time of the calling of nations and individuals to salvation, God proceeds according to a plan of eternal wisdom and love, which we cannot fathom here, but should reverently adore.

(5.) The doctrine of election is designed and adapted to humble sinners, to comfort believers, while it increases their gratitude and happiness. Only a culpable misapprehension and misuse of it can lead either to a careless security or to despair. But because the depths of the divine decrees cannot be fathomed, the Christian may well accept the doctrine, not to puzzle himself with attempts to solve the mystery, but to gain new encouragement to make his own calling and election sure, and with fear and trembling to work out his own salvation.