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Commentary on Romans 9 verses 14–24
The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the children of men, with reference to their eternal state. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel: both the favour of visible church-membership and privileges, which is given to some people and denied to others, and the favour of effectual grace, which is given to some particular persons and denied to others.
Now this part of his discourse is in answer to two objections.
I. It might be objected, Is there unrighteousness with God? If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? This the apostle startles at the thought of: God forbid! Far be it from us to think such a thing; shall not the judge of all the earth do right? Gen 18:25; Rom 3:5, Rom 3:6. He denies the consequences, and proves the denial.
1.In respect of those to whom he shows mercy, Rom 9:15, Rom 9:16. He quotes that scripture to show God's sovereignty in dispensing his favours (Exo 33:19): I will be gracious to whom I will be gracious. All God's reasons of mercy are taken from within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessels of grace and glory. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatic, and the repetition makes it more so: I will have mercy on whom I will have mercy. It imports a perfect absoluteness in God's will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should. As these great words, I am that I am (Exo 3:14) do abundantly express the absolute independency of his being, so these words, I will have mercy on whom I will have mercy, do as fully express the absolute prerogative and sovereignty of his will. To vindicate the righteousness of God, in showing mercy to whom he will, the apostle appeals to that which God himself had spoken, wherein he claims this sovereign power and liberty. God is a competent judge, even in his own case. Whatsoever God does, or is resolved to do, is both by the one and the other proved to be just. Eleēsō on han heleō - I will have mercy on whom I will have mercy. When I begin, I will make an end. Therefore God's mercy endures for ever, because the reason of it is fetched from within himself; therefore his gifts and callings are without repentance. Hence he infers (Rom 9:16), It is not of him that willeth. Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God. In Jacob's case it was not of him that willeth, nor of him that runneth; it was not the earnest will and desire of Rebecca that Jacob might have the blessing; it was not Jacob's haste to get it (for he was compelled to run for it) that procured him the blessing, but only the mercy and grace of God. Wherein the holy happy people of God differ from other people, it is God and his grace that make them differ. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God's free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness, Mat 4:16. In darkness, therefore not willing what they knew not; sitting in darkness, a contented posture, therefore not running to meet it, but anticipated with these invaluable blessings of goodness. Such is the method of God's grace towards all that partake of it, for he is found of those that sought him not (Isa 65:1); in this preventing, effectual, distinguishing grace, he acts as a benefactor, whose grace is his own. Our eye therefore must not be evil because his is good; but, of all the grace that we or others have, he must have the glory: Not unto us, Psa 115:1.
2.In respect of those who perish, Rom 9:17. God's sovereignty, manifested in the ruin of sinners, is here discovered in the instance of Pharaoh; it is quoted from Exo 9:16. Observe,
(1.)What God did with Pharaoh. He raised him up, brought him into the world, made him famous, gave him the kingdom and power, - set him up as a beacon upon a hill, as the mark of all his plagues (compare Exo 9:14) - hardened his heart, as he had said he would (Exo 4:21): I will harden his heart, that is, withdraw softening grace, leave him to himself, let Satan loose against him, and lay hardening providences before him. Or, by raising him up may be meant the intermission of the plagues which gave Pharaoh respite, and the reprieve of Pharaoh in those plagues. In the Hebrew, I have made thee stand, continued thee yet in the land of the living. Thus doth God raise up sinners, make them for himself, even for the day of evil (Pro 16:4), raise them up in outward prosperity, external privileges (Mat 11:23), sparing mercies.
(2.)What he designed in it: That I might show my power in thee. God would, by all this, serve the honour of his name, and manifest his power in baffling the pride and insolence of that great and daring tyrant, who bade defiance to Heaven itself, and trampled upon all that was just and sacred. If Pharaoh had not been so high and might, so bold and hardy, the power of God had not been so illustrious in the ruining of him; but the taking off of the spirit of such a prince, who hectored at that rate, did indeed proclaim God glorious in holiness, fearful in praises, doing wonders, Exo 15:11. This is Pharaoh, and all his multitude.
(3.)His conclusion concerning both these we have, Rom 9:18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. The various dealings of God, by which he makes some to differ from others, must be resolved into his absolute sovereignty. He is debtor to no man, his grace is his own, and he may give it or withhold it as it pleaseth him; we have none of us deserved it, nay, we have all justly forfeited it a thousand times, so that herein the work of our salvation is admirably well ordered that those who are saved must thank God only, and those who perish must thank themselves only, Hos 13:9. We are bound, as God hath bound us, to do our utmost for the salvation of all we have to do with; but God is bound no further than he has been pleased to bind himself by his own covenant and promise, which is his revealed will; and that is that he will receive, and not cast out, those that come to Christ; but the drawing of souls in order to that coming is a preventing distinguishing favour to whom he will. Had he mercy on the Gentiles? It was because he would have mercy on them. Were the Jews hardened? It was because it was his own pleasure to deny them softening grace, and to give them up to their chosen affected unbelief. Even so, Father, because it seemed good unto thee. That scripture excellently explains this, Luk 10:21, and, as this, shows the sovereign will of God in giving or withholding both the means of grace and the effectual blessing upon those means.
II. It might be objected, Why doth he yet find fault? For who hath resisted his will? Rom 9:19. Had the apostle been arguing only for God's sovereignty in appointing and ordering the terms and conditions of acceptance and salvation, there had not been the least colour for this objection; for he might well find fault if people refused to come up to the terms on which such a salvation is offered; the salvation being so great, the terms could not be hard. But there might be colour for the objection against his arguing for the sovereignty of God in giving and withholding differencing and preventing grace; and the objection is commonly and readily advanced against the doctrine of distinguishing grace. If God, while he gives effectual grace to some, denies it to others, why doth he find fault with those to whom he denies it? If he hath rejected the Jews, and hid from their eyes the things that belong to their peace, why doth he find fault with them for their blindness? If it be his pleasure to discard them as not a people, and not obtaining mercy, their knocking off themselves was no resistance of his will. This objection he answers at large,
1.By reproving the objector (Rom 9:20): Nay but, O man. This is not an objection fit to be made by the creature against his Creator, by man against God. The truth, as it is in Jesus, is that which abases man as nothing, less than nothing, and advances God as sovereign Lord of all. Observe how contemptibly he speaks of man, when he comes to argue with God his Maker: "Who art thou, thou that art so foolish, so feeble, so short-sighted, so incompetent a judge of the divine counsels? Art thou able to fathom such a depth, dispute such a case, to trace that way of God which is in the sea, his path in the great waters?" That repliest against God. It becomes us to submit to him, not to reply against him; to lie down under his hand, not to fly in his face, nor to charge him with folly. Ho antapokrinomenos - That answerest again. God is our master, and we are his servants; and it does not become servants to answer again, Tit 2:9.
2.By resolving all into the divine sovereignty. We are the thing formed, and he is the former; and it does not become us to challenge or arraign his wisdom in ordering and disposing of us into this or that shape of figure. The rude and unformed mass of matter hath no right to this or that form, but is shaped at the pleasure of him that formeth it. God's sovereignty over us is fitly illustrated by the power that the potter hath over the clay; compare Jer 18:6, where, by a like comparison, God asserts his dominion over the nation of the Jews, when he was about to magnify his justice in their destruction by Nebuchadnezzar.
(1.)He gives us the comparison, Rom 9:21. The potter, out of the same lump, may make either a fashionable vessel, and a vessel fit for creditable and honourable uses, or a contemptible vessel, and a vessel in which is no pleasure; and herein he acts arbitrarily, as he might have chosen whether he would make any vessel of it at all, or whether he would leave it in the hole of the pit, out of which it was dug.
(2.)The application of the comparison, Rom 9:22-24. Two sorts of vessels God forms out of the great lump of fallen mankind: - [1.] Vessels of wrath - vessels filled with wrath, as a vessel of wine is a vessel filled with wine; full of the fury of the Lord, Isa 51:20. In these God is willing to show his wrath, that is, his punishing justice, and his enmity to sin. This must be shown to all the world, God will make it appear that he hates sin. He will likewise make his power known, to dumaton autou. It is a power of strength and energy, an inflicting power, which works and effects the destruction of those that perish; it is a destruction that proceeds from the glory of his power, Th2 1:9. The eternal damnation of sinners will be an abundant demonstration of the power of God; for he will act in it himself immediately, his wrath preying as it were upon guilty consciences, and his arm stretched out totally to destroy their well-being, and yet at the same instant wonderfully to preserve the being of the creature. In order to this, God endured them with much long-suffering - exercised a great deal of patience towards them, let them alone to fill up the measure of sin, to grow till they were ripe for ruin, and so they became fitted for destruction, fitted by their own sin and self-hardening. The reigning corruptions and wickedness of the soul are its preparedness and disposedness for hell: a soul is hereby made combustible matter, fit for the flames of hell. When Christ said to the Jews (Mat 23:32), Fill you up then the measure of your father, that upon you may come all the righteous blood (Mat 23:35), he did, as it were, endure them with much long-suffering, that they might, by their own obstinacy and wilfulness in sin, fit themselves for destruction. [2.] Vessels of mercy - filled with mercy. The happiness bestowed upon the saved remnant is the fruit, not of their merit, but of God's mercy. The spring of all the joy and glory of heaven is that mercy of God which endures for ever. Vessels of honour must to eternity own themselves vessels of mercy. Observe, First, What he designs in them: To make known the riches of his glory, that is, of his goodness; for God's goodness is his greatest glory, especially when it is communicated with the greatest sovereignty. I beseech thee show me thy glory, says Moses, Exo 33:18. I will make all my goodness to pass before thee, says God (Exo 33:19), and that given out freely: I will be gracious to whom I will be gracious. God makes known his glory, this goodness of his, in the preservation and supply of all the creatures: the earth is full of his goodness, and the year crowned with it; but when he would demonstrate the riches of his goodness, unsearchable riches, he does it in the salvation of the saints, that will be to eternity glorious monuments of divine grace. Secondly, What he does for them he does before prepare them to glory. Sanctification is the preparation of the soul for glory, making it meet to partake of the inheritance of the saints in light. This is God's work. We can destroy ourselves fast enough, but we cannot save ourselves. Sinners fit themselves for hell, but it is God that prepares saints for heaven; and all those that God designs for heaven hereafter he prepares and fits for heaven now: he works them to the self-same thing, Co2 5:5. And would you know who these vessels of mercy are? Those whom he hath called (Rom 9:24); for whom he did predestinate those he also called with an effectual call: and these not of the Jews only, but of the Gentiles; for, the partition-wall being taken down, the world was laid in common, and not (as it had been) God's favour appropriated to the Jews, and they put a degree nearer his acceptance than the rest of the world. They now stood upon the same level with the Gentiles; and the question is not now whether of the seed of Abraham or no, that is neither here nor there, but whether or no called according to his purpose.
God has called those whom he has prepared for glory, who he knew would persevere in faith, whether they are near at hand or far away.
"What if God, willing to show His wrath, and to make His power known, endured with much long-suffering the vessels of wrath fitted to destruction: and that He might make known the riches of His glory on the vessels of mercy, which He had afore prepared unto glory, even us, whom He hath chosen, not of the Jews only, but also of the Gentiles."
What he means is somewhat as follows. Pharaoh was a vessel of wrath, that is, a man who by his own hard-heartedness had kindled the wrath of God. For after enjoying much long-suffering, he became no better, but remained unimproved. Wherefore he calleth him not only "a vessel of wrath," but also one "fitted for destruction." That is, fully fitted indeed, but by his own proper self. For neither had God left out aught of the things likely to recover him, nor did he leave out aught of those that would ruin him, and put him beyond any forgiveness. Yet still, though God knew this, "He endured him with much long-suffering," being willing to bring him to repentance. For had He not willed this, then He would not have been thus long-suffering. But as he would not use the long-suffering in order to repentance, but fully fitted himself for wrath, He used him for the correction of others, through the punishment inflicted upon him making them better, and in this way setting forth His power.
For that it is not God's wish that His power be so made known, but in another way, by His benefits, namely, and kindnesses, he had shown above in all possible ways. For if Paul does not wish to appear powerful in this way ("not that we should appear approved," he says, "but that ye should do that which is honest"), much less doth God. But after that he had shown long-suffering, that He might lead to repentance, but he did not repent, He suffered him a long time, that He might display at once His goodness and His power, even if that man were not minded to gain anything from this great long-suffering. As then by punishing this man, who continued incorrigible, He showed His power, so by having pitied those who had done many sins but repented, He manifested His love toward man.
Since even then some of the Egyptians left with the children of Israel … so too now God has called not only Jews but also Gentiles to faith.
God did not call all the Jews but only some of them. Nor did he call all the Gentiles but only some of them. From Adam has sprung one mass of sinners and godless men, in which both Jews and Gentiles belong to one lump, apart from the grace of God. If the potter out of one lump of clay makes one vessel for honor and another for dishonor, it is clear that God has made of the Jews some vessels for honor and others for dishonor, and similarly of the Gentiles.
After showing that God's grace is given to men as a result of God's election through which men are called to grace [n. 748], the Apostle shows that such election or calling applies not only to the Jews (as if they could boast on account of what is said in Dt (4:37): "He loved your fathers,") but also to the Gentiles. First, he states the intended proposition; secondly, he proves it [v. 25; n. 798] 396 thirdly, he draws the conclusion [v. 30; n. 807]. 797. First, therefore he says: We have states that God prepared the saints for glory, whom he also called, namely, by His grace, not from the Jews only but also from the Gentiles: "Is God the God of the Jews only? Is he not the God of Gentiles also?" (Rom 3:29): "They shall adore him, every man from his own place, all the islands of the Gentiles" (Zeph 2:11). 798. The (v. 25) he proves the proposition: first, with respect to the Gentiles, secondly, the Jews [v. 27; n. 801]. In regard to the first he cites two texts from Hosea speaking fro the Gentiles: the first of these promises them God's gifts; the second, divine sonship [v. 26; n. 800]. 799. First, therefore, he says: As the Lord says in Hosea, because it was he who spoke in the prophets: "The spirit of the Lord spoke through me, his word is upon my tongue" (2 Sam 23:2). Hence, too, it says in Hosea (1:2) "When the Lord first spoke through Hosea." Here it should be noted that the Gentiles were cut off from three blessings for which the Jews were famous: first, divine sonship, by reason of which they were called the people of God, as though serving Him and obeying His precepts: "We are the people of his pasture and the sheep of his herd" (Ps. 96:7). But the Gentiles were alienated from the society of this people, as it says in Eph (2:12): "Alienated from the commonwealth of Israel and strangers to the covenants of promise." However, through Christ they have become God's people: "He gave himself for us to purify for himself a people of his own" 397 (*** 2:14). And that is what he says: Those who were not my people, i.e., the Gentiles, I will call my people, i.e., that they be my people. The second is the privilege of divine love: "The Lord loves the people of Israel" (Hos 3:1), because He offered them many benefits leading to special graces. From this love the Gentiles had formerly been excluded: "Alienated from God's truth because of the ignorance that is in them" (Eph 3:18). Hence, he says: and her who was not beloved, i.e., the Gentile races, I will call my beloved: "You who were once far off have been brought near in the blood of Christ" (Eph 2:13), "While we were enemies, we were reconciled to God by the death of hi Son" (Rom 5:10). The third is deliverance from original sin through circumcision: "The Lord will have compassion on Jacob" (Is 14:1). But the Gentiles had no share in this compassion: "On the day you were born your navel string was not out and no eye pitied you, to do any of these things to you out of compassion for you" (Ex 16:5). But later through Christ they obtained compassion: "He saved us in virtue of his own mercy" (*** 3:5). He cites this text from Hosea according to the Septuagint, in the place where our text has: "I will have mercy on her who was without mercy, and I will so to not my people, ‘You are my people’" (Hos 2:23). 800. Then (v. 25) he cites another text from Hosea in which they are promised the dignity of being sons of God, about which the Jews boasted because, as it says in Is (1:2): "Sons have I reared and brought up" and in Dt (32:6): "Is he not your father?" For the Gentiles not only were not called sons, which applies to those who serve God out of love and are led by the Sprit of God; they were not even worthy to be called 398 the people of God, which could apply at least to those who had received the spirit of servitude in fear. Hence, he says: And in the very place, i.e., in Judea, where it was said to them, i.e., to the Gentiles by the Jews speaking as though in God's person: You are not my people, because they did not consider them God's people, there, i.e., even among the believing Jews, they will be called sons of God. Or in the very place, i.e., in the entire world where they will be converted to the faith. This would indicate that they would not be converted in the same way as proselytes, who would leave their native land and journey to Judea. That this would not happen in the case of those converted to Christ is shown in Zeph (2:11): "To him they shall bow down, each in his own place." Therefore, to each one living in his own place, where it was said to them in former times, "You are not my people," there will be called sons of God by divine adoption: "To all who believed in his name, he gave them power to become children of God" (Jn 1:12). 801. Then (v. 29) he proves his proposition with respect to the Jews and presents two texts from Isaiah. The first of these seems to pertain to all the Jews who came to believe; the second particularly to the Apostle [v. 29; n. 806]. 802. First, therefore, he says: We have indicated what Hosea said about the Gentiles. But Isaiah cries out, i.e., clearly speaks about the conversion of Israel: "Cry, cease not, lift up they voice like a trumpet" (Is 58:1). In this first citation he first shows how few will be converted from Israel, saying: Although the number of the sons of Israel be as the sand of the sea: "Judah and Israel 399 were as many as the sand by the sea" (1Sam 4:20), only a remnant of them will be saved, i.e., not all, not the majority, but a certain few who will be left after the pruning: "I am become as one that gleaneth in autumn the grapes of the vintage" (Mic 7:1); "At the present time there is a remnant chosen by grace" (Rom 11:5). 803. Secondly, he cites the cause of salvation: first, the efficacy of the word of the gospel, saying: A fulfilling and brief word. Note here a twofold efficacy of the evangelical word. The first is that the word is fulfilling, i.e., perfective: "The law made nothing perfect" (Heb 7:19); but the Lord says, "I have come not to abolish the law but to fulfill" (Mt 5:17), because He applied the truth to the figures of the Law, explained the moral precepts of the Law properly, removed occasions for transgressing them and even added counsels of perfection. Thus He said to the young man who had kept all the precepts of the Law: "One thing is lacking to you. If you would be perfect, go and sell what you possess and give to the poor" (Mt 19:21). For this reason He said to His disciples: "you must be perfect, as your heavenly Father is perfect" (Mt 5:48). The second efficacy is that the word is shortening. This is suitably joined to the first efficacy, because the more perfect a word is the more profound it is and, as a consequence, simpler and briefer. Now the word of the Gospel shortens the words of the Law, because it included all the figurative sacrifices of the Law in one true sacrifice, in which Christ offered himself as a victim for us (Eph 5:2). Furthermore, it includes all the moral precepts of the Law in the two precepts of charity: "On these two precepts depend the law and the prophets (Mt 22:40). 400 28 This sentence might also be rendered: "...because nothing of them remain to be fulfilled, which is equitable according to the dictates of natural reason." Hence he says shortening in equity, either because nothing is omitted of the multitude of figures and precepts of the law, but all are included in the brevity of the Gospel; or because nothing remains of them to be observed [but] what is equitable according to the dictates of natural reason:28 "All your commands are equitable" (Ps 118:72). 804. Secondly, (v. 28) he gives the reason for this efficacy, saying: For the Lord upon the earth, i.e., when He lives on earth as man: "Afterwards he was seen upon earth and conversed with men" (Bar 3:38), will execute his word. For the word which the Lord himself spoke in the flesh should be more perfect and powerful than the words He spoke through the prophets, as it says in Heb (1:1): "God spoke of old to our fathers by the prophets, in these last days he has spoken to us through his Son." 805. Or, in another way: For the Lord, i.e., God the Father, will execute his brief word, i.e., incarnate, because the Son of God emptied Himself, taking the form of a slave. He is called brief, not because anything was subtracted from the fullness or greatness of His divinity, but because He underwent our exile and smallness. 806. Then (v. 29) he cites the texts pertaining specifically to the Apostles, saying: If the Lord of hosts had not left us, namely, in His mercy, seed, i.e., the word of the Gospel: "The seed is the word of God" (Lk 8:11); or seed, i.e., Christ; "And to your seed which is Christ" (Gal 3:16); or seed, i.e., the apostles: "That which shall stand therein shall be a holy seed" (Is 6:13), we would have fared like Sodom and been made like Gomorrah. 401 For the sin of the Jews was greater than that of the men of Sodom: "The iniquity of my people has been greater than the sin of Sodom" (Lam 4:6) and "Your sister Sodom and her daughters have not done as you and your daughters have done" (Ez 16:48). Consequently, it was an act of divine mercy that the Jews were not totally exterminated as were the Sodomites: "The mercies of the Lord that we are not consumed" (Lam 3:22). 807. Then (v. 30) he draws the conclusion from the above. First, with respect to the Gentiles; secondly, with respect to the Jews [v. 31; n. 809]. 808. In regard to the first he does two things. First, he draws his conclusion, saying: What shall we say, then, in the light of the foregoing/ I say it is this, namely, that the Gentiles have attained it, i.e., righteousness, by which they are called sons: "And such were some of you. But you were washed, you were justified" (1 Cor. 6:11). And this, indeed, from God's calling ad not from any merits, because he says: The Gentiles who did not pursue righteousness: At that time you were separated from Christ, alienated from the commonwealth of Israel" (Eph 2:12). Secondly, he explains what he calls, righteousness through faith, i.e., not that which consists in works. For the Gentiles were not converted in order to observe the justice of the Law, but to be justified through faith in Christ: "The justice of God through faith in Jesus Christ upon all who believe" (Rom 3:22). 809. Then when he says but Israel, he draws his conclusion as regards the Jews. 402 And first he concludes what he intends, saying: but Israel, i.e., the people of the Jews, who pursued the righteousness based on the law did not succeed in fulfilling the law. The law of righteousness is the law of the Spirit of life through which men are made righteous and which the Jewish people did not attain, although they pursued it by observing the shadow of this spiritual law: "The law has but a shadow of the good things to come" (Heb 10:1). Or who pursued the law of righteousness, i.e., the Law of Moses, which is the law of righteousness, if it is well understood, because it teaches righteousness. Or it is called the law of righteousness, because it does not make men truly, but only outwardly, righteous, as long as sins are avoided not from love but from fear of the punishment the Law inflicted: "Hearken to me, you who pursue that which is righteous and you that seek the Lord" (Is 51:1), "Hearken to me, you that know what is just, my people, who have my law in your heart" (Is 51:7). 810. Secondly, he states the cause, saying, Why? Because they did not observe the Law in the proper way. And this is what he says: Because they did not pursue it through faith, i.e., they sought to be made righteous not through faith in Christ but as if it were based on works. For they followed the figure and repudiated the truth: "For by the words of the law no human being shall be justified before him" (Rom 3:20). 811. Thirdly, he explains the cause assigned: "first, he presents the explanation, saying: They have stumbled over the stumbling-stone, i.e., Christ, Who is likened to a stumbling-stone; for just as a stone against which a man stumbles is not guarded against 403 because it is small, so the Jews, seeing Christ clothed with our weakness, did not guard against stumbling over Him: "His look was as it were hidden and despised. Whereupon we esteemed him not" (Is 53:3); "Before your feet stumble upon the dark mountains" (Jer 13:16), i.e., upon Christ and His apostles who are called dark mountains, because their great dignity is hidden. 812. Secondly, he cites an authority for this, saying: As it is written, namely, in Isaiah. Here the Apostle gathers together the words of Isaiah found in various places. For it says in Is (28:16): "behold, I will lay a stone in the foundations of Zion, a tried stone, a corner stone, a precious stone, founded in the foundation." From this he takes the first part of his quotation: Behold, I am laying in Zion a stone, i.e., as a foundation, by which is meant that by divine command Christ was established as the foundation of the Church: "For no other foundation can anyone lay that that which is laid, which is Jesus Christ" (1 Cor 3:11). Again it says in Is (8:14): "He shall be for a stone of stumbling and a rock of offence to the two houses of Israel." He uses this in the middle of the quotation where he says: A stone that will make men stumble, a rock that will make them fall. Here the stumbling refers to their ignorance, because it says in 1 Cor (2:8): "if they had known this, they would not have crucified the Lord of glory"; but the falling refers to their unbelief by reason of which they persecuted Christ and his apostles: "We preach Christ crucified, a stumbling block to Jews" (1Cor 1:23); "Behold, this child is set for the fall and rising of many in Israel" (Lk 2:34). The end of the quotation is taken from Is (28:16): "He that believes, let him not hasten." In place of this he says: He who believes in him will not be put to shame, namely, 404 because he will receive a reward from Him: "Ye that fear the Lord, hope in him: and your reward shall not be made void" (Si 2:8).
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SUMMARY
Romans 9:24 serves as a climactic rhetorical question within Paul's intricate argument concerning God's sovereign election and faithfulness to His covenant promises. Following his discussion of God's prerogative to show mercy and His patience with those destined for destruction, Paul clarifies that the "vessels of mercy" are not limited to ethnic Israel but encompass both Jews and Gentiles who are called by God. This verse powerfully underscores the expansive, inclusive nature of God's redemptive plan, revealing that His saving purpose transcends national boundaries and is extended to all whom He sovereignly calls into relationship with Himself.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Romans 9:24 employs several significant literary devices. The verse itself is a Rhetorical Question, designed not to elicit an answer but to make a forceful assertion. By asking "Even us, whom he hath called, not of the Jews only, but also of the Gentiles?", Paul guides his readers to the undeniable conclusion that God's calling extends beyond ethnic Israel. This rhetorical strategy adds emphasis and persuasive power to his argument. Furthermore, the verse utilizes Antithesis through the contrasting phrases "not of the Jews only, but also of the Gentiles." This stark juxtaposition highlights the revolutionary nature of God's inclusive plan, breaking down the traditional dichotomy between Jew and Gentile and revealing the unity of God's new covenant people. The concept of "vessels of mercy" from the preceding verse also carries Symbolism, representing individuals chosen and prepared by God to receive and display His glory and grace.
THEOLOGICAL AND THEMATIC CONNECTIONS
Romans 9:24 stands as a profound declaration of God's impartial grace and the universal scope of His redemptive purpose. It underscores that God's election is not based on human lineage or national identity, but solely on His sovereign will and mercy. This truth dismantles any form of spiritual elitism and emphasizes that all who are called, whether Jew or Gentile, stand on equal ground before God, recipients of His unmerited favor. The verse thus lays the theological groundwork for the unity of the church, where ethnic distinctions are superseded by a shared identity in Christ, and God's glory is magnified through a diverse people drawn from every nation.
REFLECTION AND APPLICATION
Romans 9:24 offers immense spiritual nourishment and practical guidance for believers today. It serves as a powerful reminder that our inclusion in God's family is entirely a result of His gracious, sovereign call, not our own merit, background, or accomplishments. This truth should cultivate deep humility and profound gratitude, freeing us from any sense of self-righteousness or entitlement. Furthermore, the verse challenges us to embrace and celebrate the beautiful diversity within the body of Christ. If God's calling extends to all peoples, then our churches should reflect this same inclusivity, intentionally welcoming and valuing individuals from every ethnic, social, and cultural background. It compels us to overcome any lingering prejudices or divisions, fostering genuine unity and love that transcends superficial differences, knowing that we are all "vessels of mercy" called by the same Lord. This understanding also fuels our missional imperative, reminding us that God is actively calling people from every nation, tribe, and tongue, empowering us to participate in His global redemptive work with hope and urgency.
Questions for Reflection
FAQ
What does Paul mean by "whom he hath called"? Does this imply irresistible grace?
Answer: When Paul uses the term "called" (Greek: kaléō) in contexts like Romans 9:24, it often refers to an effectual, divine invitation that results in salvation. This is distinct from a general proclamation of the gospel that everyone hears. It implies God's sovereign initiative and power in drawing individuals to Himself, leading to a saving response. While the concept of "irresistible grace" is a theological formulation, Paul's language here certainly leans towards a divine summons that is powerful and effective, ensuring that those whom God calls will indeed come to Him and become "vessels of mercy." This is consistent with other Pauline passages such as 1 Corinthians 1:9 where he speaks of being "called into the fellowship of his Son Jesus Christ our Lord."
CHRIST-CENTERED FULFILLMENT
Romans 9:24 finds its ultimate fulfillment in Jesus Christ, who is the very embodiment of God's expansive and inclusive redemptive plan. Through His life, death, and resurrection, Christ broke down the dividing wall of hostility that separated Jew and Gentile, creating one new humanity in Himself. As Paul articulates in Ephesians 2:14-16, "For he is our peace, who hath made both one, and hath broken down the middle wall of partition between us... that he might reconcile both unto God in one body by the cross." Jesus's atoning work on the cross made it possible for "vessels of mercy" to be called not only from Israel, but from every nation, tribe, and tongue, fulfilling the ancient prophecies of a global people of God. He is the one shepherd gathering sheep from other folds, ensuring that there will be "one flock and one shepherd." In Christ, all distinctions of race, social status, or gender are transcended, as there is "neither Jew nor Greek... but Christ is all, and in all" (Colossians 3:11). Thus, Romans 9:24 points directly to the universal reach of Christ's saving power and the new, unified community He establishes.