Studying Romans 9:14–18 [ESV 2011]
Rom
9:14
What shall we say then? Is there injustice on God's part? By no means!
Rom
9:15
For He says to Moses, “I will have mercy on whom I have mercy, and I will have
compassion on whom I have compassion.”
Rom
9:16
So then it depends not on human will or exertion, but on God, who has mercy.
Rom
9:17
For the Scripture says to Pharaoh, “For this very purpose I have raised you up,
that I might show my power in you, and that My name might be proclaimed in all
the earth.”
Rom 9:18 So then He has mercy on whomever He wills, and He hardens whomever He wills.
The
Seeming Problem: God seems partial. God seems
tyrannical. God seems unjust.
The
Difficult Statement Apart from v.14: “He hardens whomever
He wills” (v. 18), and “desiring to… prepare for destruction” (v. 22).
The
Theological Message from the Context:
1.
God’s Mercy:
The word "mercy" is found 11 times in Romans, 5 of which are in this
passage, vv. 15–23. The mercy of God refers to His forgiveness or overlooking
of sins when we (offenders, transgressors, sinners) never deserve it. As
sinners, we would rather have God be merciful than fair. The justice (fairness)
of God would condemn us forever without forgiveness (provided in Christ).
2.
God’s Absolute
Sovereignty: God’s will is mentioned at least 5
times in vv. 14-18. Paul preceded this truth by discussing the immeasurable
love of God. The sovereignty of God refers to His benevolent control over
everything, such that nothing happens outside His good purpose. Thus, the
meaning of God’s sovereignty excludes the understanding that God is malevolent,
capricious, or megalomaniacal.
Going Deeper:
1. The Hardening of Pharaoh: The hardening of Pharaoh is first done by himself:
·
1st plague – Ex.
7:22
·
2nd plague – Ex.
8:15
·
3rd plague – Ex.
8:19
·
4th plague – Ex.
8:32
·
5th plague – Ex.
9:7
Only
from the 6th plague onward is it explicitly stated that “the LORD hardened”
(Ex. 9:12).
·
8th plague – Ex.
10:20
·
9th plague – Ex.
10:27
·
10th plague –
Ex. 11:10
·
End of Pharaoh –
Ex. 14:8
The hardening of Pharaoh is primarily his own doing (from every human perspective, there is nothing to blame God for).
2. The Redefinition of Goodness, Love, and Mercy: Goodness, love, and mercy are aspects of God’s nature. Since we are fallen, we deceive ourselves into thinking of them differently. We have redefined these virtues because our hearts are depraved (Jer. 17:9). Depravity refers to the human condition where sin has corrupted every part of man, rendering us incapable of pleasing God on our own, and even our best and most righteous deeds are filthy before God’s standard. Paul established this in Romans 1-3. Paul is now speaking about the sheer mercy of God, demonstrated to people. The first incident of sin in Eden involved the redefinition of goodness—the forbidden fruit was described as “good for food” (Gen 3:6), and the deception of the couple. In this context, depraved humans tend to view the justice of God as unfair and the prerogative of God’s mercy as deserved by sinners.
The
Validity of the Question (v. 14): The question here is
rhetorical, meant to lead the reader toward a convincing and impressive point
in the opposite direction. The fact that Paul asks this question makes it a
sensible inquiry. However, Paul will not entertain or validate any ignorant or
arrogant person (vv. 20–21) who seeks self-justification or excuses. Paul’s
question intends to portray the wisdom of God so that we might believe in His
mercy more and more. Paul’s quotation of Ex. 33:19 is in the context of mercy
to reinforce the truth that God is merciful even in His justice. This question
arises from a presupposed knowledge of God’s character, so it is valid when we
approach it with a seeking heart, not a self-justifying one (finding fault with
God).
The
Meaning of the Passage: Election[1] (vv. 4, 8,
11, 26, 30) is a sovereign work of God. It is based on nothing else. It is His
will. He does it according to His infinite mercy. God’s election does not cast
any doubt on His impartiality. God is just in condemning sinners. Election is a
demonstration of grace[2] and mercy.
This mercy of God is effective and will not fail. Election accomplishes God’s
will and purpose. This doctrine should help us trust God more, knowing that His
judgment for unbelievers and salvation for believers are both certain.
A Few Implications:
Negatively, from v. 17, the Illustration of Pharaoh: The foolishness of contending against God. O fools, God laughs at you – Ps. 59:8; 37:13. You thought you triumphed, but you are judged. You thought you were wise, but you are a fool (Rom. 1:22).
Negatively, What We Need to Know: The default destiny of man. The fallenness of man. The creatureliness of man (the depravity of man – v. 16). If we understand these truths, we might never see the seeming problem. Rather, we will beg to be part of the group who obtain mercy, because the question of justice or injustice evaporates when we recognize our fallen state before God and our need for His mercy.
[1]
Election is the theological term for the action of God in which certain
individuals or groups of people are chosen by God for a special purpose and
destiny before the creation of the world. In other words, God chose some people
for salvation before they were even born or created. In Calvinistic
understanding, everyone, and only the elect of God, will be saved
[2]
Grace is best understood (and simplified) as God’s unearned/unmerited favor
granted to a person who does not deserve it. We may understand God’s mercy as
God not punishing us for what we deserve, and God’s grace as God blessing
us with what we do not deserve.