Romans 9:16 -- God, not Man.

 

 

Romans 9 verse 16

 

One of the clearest texts which teach that salvation, election, and adoption are works of God alone, apart from anything we do, is found in the ninth chapter of Romans. I posted on the Catholic Answers forum, hoping to receive a clear presentation and exegesis of the passage from the Roman Catholic position. What follows is my response to them. For the full context of the discussion, here is the link: Catholic Answers forum

 

 

There seem to be 2 types of responses I am receiving:

1)       God’s grace is necessary, but man’s actions are also a determining factor.

2)       The passage is not in regard to individuals, but to nations.

 

In regard to the first type of response, I am not sure how this answers my question in that St Paul explicitly states that man’s actions are not responsible for his receiving mercy. In our example, both John and David have received the exact same grace from God, yet one comes to faith and the other does not. If David does not come to faith, we say that David’s actions were the determining factor – it is not God’s fault. The verse does not say that both man and God’s actions are necessary or important, but it explicitly says that it is NOT dependent upon the man’s will or actions, but upon God.

 

Let us add some context to verse 16:

 

15For 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.
 16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

 

Verse 15 seems to indicate that God can have mercy on whoever God wants to have mercy on, and if God wants to have mercy on a sinner, God will have mercy upon him. This seems to reflect the idea that ‘having mercy’ is something God does upon those who do not deserve mercy – that if mercy is given only to those who deserve it, it is no longer mercy. But verses 15-16 do not say this explicitly, however they do seem to teach that God having mercy upon someone is dependent upon God, and not the man.

 

I understand that The Catholic Catechism teaches that both God’s and Man’s actions are necessary, but my question was regarding Romans 9:16. Does verse 16 teach that it also depends on man’s actions? If it does, what does St Paul mean when he says, “It is NOT of him….”?

 

 

Only Children of the Promise, Are really of Israel

 

 

In regards to the view that it is in regards to nations and not individuals, the context of the passage seems to indicate the nation of Israel:

 

6Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel:
 7Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.
 8That 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.

 

Not everyone who is of Israel, is really of Israel(verse6), and being of the seed of Abraham is not what makes one a child thereof, but being a seed called in Isaac(verse7). That is, it is not because we are naturally Israelites, or children according to the flesh, which makes us children of God, but being children of the promise, are we counted for seed(verse8).

 

In these 3 verses, we see that St Paul is not abrogating the importance of Israel, but is revealing that to be truly of Israel, one must be a child of the promise in order to be a child of God. The verse does not seem to indicate that all nations everywhere are Israel, as it limits being of Israel to those who are children of the promise, and it explicitly says that not everyone who are naturally of Israel, are of Israel – in other words, some people are of the true Israel, and some people are not. Nor do the verses seem to indicate that Israel is no longer favoured by God, but it seems that St Paul is explaining who are truly of Israel – the children of the promise. In the next 6 verses, St Paul explains that the promise is:

9For this is the word of promise, At this time will I come, and Sarah shall have a son.
 10And not only this; but when Rebecca also had conceived by one, even by our father Isaac;
 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;)
 12It was said unto her, The elder shall serve the younger.
 13As it is written, Jacob have I loved, but Esau have I hated.
 14What shall we say then? Is there unrighteousness with God? God forbid.

 

 

The Promise

 

The promise St Paul was referring to in verses 6-8, are explained in the next few verses – that Sarah will have a son, and not only is this the promise, but when Rebecca also conceived by Isaac(verse9-10). The when in verse 10, begins to set the context for the rest of the promise that St Paul was referring to. Paul further details the context in the first half of verse 11: Rebecca’s children not having been born yet, and have not done anything good or evil. In the second half of verse 11, St Paul explains why God chose to act in that context: that the purpose of God according to election might stand, not of works, but of Him who calleth. The reason God acted in that particular context, is so that the promise might be according to God’s purpose, and not because of any person’s works. In verses 12 and 13, St Paul tells us what God actually did in that context: It was said to her, the elder shall serve the younger, as it is written, Jacob have I loved, but Esau have I hated. St Paul elaborates verse 12 with verse 13, in that the way God loves Jacob is having his brother to serve him, and the way God hates Esau is by having him to serve Jacob – and this not in accordance to good or evil works, but in accordance to God’s purpose according to election.

 

Does Election Make God Unrighteous?

 

So St Paul teaches us that if one is to be truly of Israel, to be a child of God, to be a child of the promise, it is not according to good or evil works, but according to Him who calleth. Immediately, we see what seems to be a form of unrighteousness. If God is righteous, should not God take into consideration the good works and the evil works of people? Furthermore, if God is to make one a child of the promise, should He not also make the other also a child of the promise – If God is righteous, should He not show the same love to both Jacob and Esau? St Paul in verse 14, asks the rhetorical question: What shall we say then? Is there unrighteousness with God? God forbid.

 

In verse 14, we see that St Paul explicitly denies that there is unrighteousness with God. Although it may seem unrighteous that God loves one and hates the other, St Paul tells us that it is not unrighteous for God to do this. Also, if we are to understand what St Paul is teaching here, this verse helps us to understand that we can not reject an interpretation of this passage, just because it seems to make God unrighteous – and that St Paul is writing this verse precisely because the correct interpretation does seem to make God unrighteous, although God is not.

 

In the next 2 verses, we have the verse in question, and St Paul’s preliminary remarks on why it is not unrighteous of God to have love for one, and not for the other, according to His own purpose and not according to any good or evil works:

15For 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.

 16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

  

 

The Promise Also For Gentiles

 

In all this, there is no indication that those who are children of the promise, are anything but also naturally of Israel. In this passage, no mention is yet made in regards to Gentiles. In verse 6, it says that not all who are of Israel are of Israel, which means that only some who are of Israel, are truly of Israel – it does not say that any Gentiles are of Israel. This comes later in verse 24 and 25:

24Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
 25As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

 

 

Not Everyone is a Child of the Promise

There may be some temptation to say that what St Paul is saying, is that we are all children of God, both Jews and Gentiles, and not because any nation is better than the other. Remember however, that in verse 6, not all who are of Israel are of Israel, and in verse 7, not all who are of Abraham’s seed are children, but only those of the promise. Verse 6 explicitly says that not everyone is a child of God, or a child of the promise, verse 8 says that the children of the flesh are not the children of God, and in verses 9-13, we learn on what basis one is a child of promise, ie. God’s purpose according to election.  

The context after verse 16:

 

17For 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.
 18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
 19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
 20Nay 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?
 21Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
 22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
 23And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
 24Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

 

I understand what the Roman Catholic position is on both man’s and God’s work being necessary, but my question is not about any person’s position, but on their understanding of Romans 9, verse 16:

16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

We can sum up the passage with these points:

• Only children of the promise, are really of Israel.
• To be a child of promise, is to be a child of God.
• To be a child of promise, depends on God's election.
• Election may seem to make God unrighteous, but God is the potter and we are the pots. God can do with us as He pleases.
• The promise is for Gentiles too.
• Not every single person is a child of promise.

Romans 9, verse 16 clearly teaches that election depends on God and not man. Praise God for His sovereign love given to us.


Kind regards