“The Righteousness of God” Theme Key Verses General ... · As a partaker of God’s grace in...

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Romans Outline “The Righteousness of God”

Theme: The Righteousness of God Key Verses: 1:16-17 Author: The Apostle Paul (1:1) Occasion: To exhort the believers at Rome in the righteousness of God Audience: Believers at Rome (1:7) Date: AD 57 or 58

General Exegetical Outline I. Receive God’s Righteousness for Salvation (Romans 1-11)

A. The Resource of The Righteousness of God (1:1-17)–The Gospel 1. The People of God’s Righteousness (1:1-7) 2. The Plan of God’s Righteousness (1:8-15) 3. The Power of God’s Righteousness (1:16-17)

B. The Recognition for The Righteousness of God (1:18-3:20)–None Have Righteousness 1. The Perversion of God’s Righteousness (1:18-32) 2. The Pride without God’s Righteousness (2:1-29) 3. The Powerlessness without God’s Righteousness (3:1-20)

C. The Route for The Righteousness of God (3:21-4:25)–Faith without Works for Salvation 1. God Requires Faith (3:21-31)–God’s Nature 2. God Illustrates Faith (4:1-25)–Abraham’s Faith

a. The awareness for righteousness by faith without works (4:1-8) b. The argument for righteousness by faith without works (4:9-15) c. The attestation for righteousness by faith without works (4:16-25)

D. The Reward with The Righteousness of God (5:1-21)–God Gives His Grace 1. The Blessings of Grace (5:1-11) 2. The Basis for Grace (5:12-21)–Jesus Christ

E. The Reality of The Righteousness of God (6:1-23)–Believers Are Dead to Sin 1. The Fact of being dead to sin (6:1-7) 2. The Freedom of being dead to sin (6:8-10) 3. The Face of being dead to sin (6:11-14) 4. The Fruit of being dead to sin (6:15-23)

F. The Rivalry with The Righteousness of God (7:1-25)–Believers Battle the Flesh 1. The Beginning of the Rivalry (vv. 1-6) 2. The Benefit before the Rivalry (vv. 7-13) 3. The Battle in the Rivalry (vv. 14-25)

G. The Reassurance of The Righteousness of God (8:1-39)–Once Saved, Always Saved H. The Right to The Righteousness of God (9:1-33)–God Elected Believers to Salvation

1. The Rejection of Election (9:1-5) 2. The Route to Election (9:6-13) 3. The Righteousness of Election (9:14-24) 4. The Remnant of Election (9:25-29) 5. The Reason for Election (9:30-33)

I. The Readiness for The Righteousness of God (10:1-21)–Anyone Who Believes Can Be Saved J. The Riches of The Righteousness of God (11:1-36)–God Has Been Very Good So We Can

Worship Him II. Receive God’s Righteousness for Service (Romans 12-16)

A. Sacrifice Yourself to the Lord for Others (12:1-21)

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B. Submit Yourself One to Another (13:1-14) C. Serve One Another (14:1-23) D. Strengthen One Another (15:1-33) E. Salute One Another (16:1-27)

The just shall live by faith in the righteousness of God. In order to live by faith, one must see himself as

a wicked sinner; and all have sinned (1:18-3:23). Living by faith begins when one rests in the righteousness of God without any works (3:24-4:25). We are then justified by faith, not deserving God’s righteousness, but only His wrath; He however saves us by His grace (5:1-21). Receiving the righteousness of God involves the crucifying of the old man, and so we are dead to sin (6:1-23). Even though we have received the righteousness of God, we still struggle with sin, because of the flesh (7:1-25). However, having the righteousness of God keeps us eternally secure (8:1-39). How was it that we were able to gain the righteousness of God? He elected us in Him (9:1-33). Can anyone possess the righteousness of God? Yes. Whosoever believes in Him will not be ashamed (10:1-21). As a partaker of God’s grace in receiving the righteousness of God, you ought to worship Him (11:1-36).

Now that you have the righteousness of God, you can and are to worship God. True faith serves God. The way that you serve the Lord in living out His righteousness is by sacrificing yourself to the Lord and for others (12:1-21). You also serve the Lord by submitting to authority and one to another (13:1-14). You serve the Lord by serving one another (14:1-23), by strengthening one another (15:1-33), and by saluting one another (16:1-27).

Introduction

The Righteousness of God An Exegetical Study of the Book of Romans

God is a good God. God is a righteous God; everything God does is right. Because God is righteous,

has been righteous, and will always be righteous, we ought to trust Him. Unbelievers should trust Him for salvation, and believers should trust His working in their lives and trust Him in their living out of His righteousness. The just shall live by faith in the righteousness of God.

Author: The Apostle Paul (1:1)

Debate over the authorship of Romans is virtually non-existent. This is one of the handful of NT books that even the most extreme modernists admit Paul wrote. Ancient Judaizing sects admitted Pauline authorship. Paul’s authorship is supported by Irenaeus, Clement of Alexandria, Tertullian, and others. Some heretics have, however, tried to detach the last two chapters of the epistle from the true composition of Paul, such as Marcion in ancient days, and certain radical modernists in modern times. The apostle Paul identifies himself as the author of this epistle (1:1; Pauvloß). The Lord ordained him as an apostle to the Gentiles (Acts 9:15; note there, for when we discuss Romans 9, that Paul is called skeuvoß ekloghvß), and he writes to this Gentile city to exhort the believers in the righteousness of God. In 11:12-13 Paul tells the Gentiles in this assembly to have humility regarding their salvation. Paul was a fitting candidate for authoring this epistle as he was formerly a zealous Pharisee, living after the straightest sect of his religion (Acts 26:5, proginw¿skonte÷ß me a‡nwqen, ea»n qe÷lwsi marturei√n, o¢ti kata» th\n aÓkribesta¿thn aiºresin thvß hJmete÷raß qrhskei÷aß e¶zhsa Farisai√oß.). He had deep knowledge of the Law of God, and came to know the righteousness of God and what it meant to live by faith. The antitheses of grace and law, faith and works, are prominent in Romans and in Paul’s own life. Theme: The Righteousness of God

Right away in the epistle Paul reveals his theme and then spends the rest of the book developing the doctrine and practice of that theme: The Righteousness of God. What is the result of the righteousness of God? The Just Shall Live by Faith. Paul speaks of his serving God in the gospel of His dear Son (1:9) and that he is

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ready to preach the gospel to the Romans. The reason is because he is not ashamed of the gospel of Christ, for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. The gospel contains such power because it reveals the righteousness of God. The just submitted to the righteousness of God, received the righteousness of God, and live their lives depending on the righteousness of God.

(Note: The material that immediately follows is reproduced above—it was put there as well for convenient access.) The just shall live by faith in the righteousness of God. In order to live by faith, one must see himself as a wicked sinner; and all have sinned (1:18-3:23). Living by faith begins when one rests in the righteousness of God without any works (3:24-4:25). We are then justified by faith, not deserving God’s righteousness, but only His wrath; He however saved us by His grace (5:1-21). We received the righteousness of God, and our old man is crucified; thus, we are dead to sin (6:1-23). Even though we have received the righteousness of God, we still struggle with sin, because of the flesh (7:1-25). However, having the righteousness of God keeps us eternally secure (8:1-39). How was it that we were able to gain the righteousness of God? He elected us in Him (9:1-33). Can anyone possess the righteousness of God? Yes. Whosoever believes in Him shall not be ashamed (10:1-21). As a partaker of God’s grace in receiving the righteousness of God, you ought to worship Him (11:1-36).

How that you have the righteousness of God, you can and are to worship God. True faith serves God. The way that you serve the Lord in living out His righteousness is by sacrificing yourself to the Lord and for others (12:1-21). You also serve the Lord by submitting to authority and one to another (13:1-14). You serve the Lord by serving one another (14:1-23), by strengthening one another (15:1-33), and by saluting one another (16:1-27). Key Verses: 1:16-17 “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.” Audience: Believers at Rome (1:7: pa◊si toi√ß ou™sin en ÔRw¿mhØ aÓgaphtoi√ß Qeouv, klhtoi√ß aJgi÷oiß)

The city of Rome, capital of the world empire of that day, is located 15 miles inland of the Mediterranean Sea on the banks of the Tiber River. In that day the city boasted a population of at least one million, one fourth of which were slaves. The great wealth of the city could be seen from its magnificent buildings and structures. Rome, however, did not view Christianity favorably.

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Believers were in Rome and clearly a church had been established, but how did the gospel arrive in Rome if Paul had not gone there? The Roman Catholic Church says that Peter founded the church at Rome. Is this accurate?

We know Peter preached at Pentecost (Acts 2; the converts from which, we will see, probably planted the church at Rome, which explains patristic tradition that says that Peter founded the Roman church). We see him doing various things later in the early portions of Acts, including bringing the gospel to the first Gentiles (Acts 10). Finally, we read in Acts (12:17) that Peter: “departed, and went into another place.” It does not say it was Rome. The indefiniteness of this expression, in connection with 1 Cor. 9:5 [which shows that this first “pope” was married and took his wife with him on missionary tours] is best explained on the supposition that he had hereafter no settled home, but led the life of a travelling missionary like most of the apostles.

From Schaff’s History: Afterwards we find Peter again in Jerusalem at the apostolic council (A. D. 50); [A. D. 50: Acts 15.]

then at Antioch (51); where he came into temporary collision with Paul; [Gal. 2:11 sqq.—so he wasn’t infallible either—and this is a doctrinal issue as well as a practical one. The idea that the Bible is not clear so that papal decrees must show what it means puts the works of men—or even a newspaper or a stop sign—above the Bible, as if God cannot reveal Himself clearly, though men can.] then upon missionary tours, accompanied by his wife (A. D. 57; Matt 8:14; Mark 1:30; Luke 4:38; 1 Cor 9:5) apparently among the dispersed Jews in Babylon (1 Peter 5:13) or in Asia Minor, to whom he addressed his epistles [1 Peter 1:1]. Of a residence of Peter in Rome the New Testament contains no trace, unless, as the church fathers and many modern expositors think, Rome is intended by the mystic “Babylon” mentioned in 1 Pet. 5:13 (as in the Apocalypse), but others think of Babylon on the Euphrates, and still others of Babylon on the Nile (near the present Cairo, according to the Coptic tradition). The entire silence of the Acts of the Apostles 28, respecting Peter, as well as the silence of Paul in his epistle to the Romans, and the epistles written from Rome during his imprisonment there, in which Peter is not once named in the salutations, is decisive proof that he was absent from that city during most of the time between the years 58 and 63. A casual visit before 58 is extremely doubtful, in view of the fact that Paul labored independently and never built on the foundation of others; [Rom. 15:20; 2 Cor. 10:16] hence he would probably not have written his epistle to the Romans at all, certainly not without some allusion to Peter if he had been in any proper sense the founder of the church of Rome. After the year 63 we have no data from the New Testament, as the Acts close with that year. The martyrdom of Peter by crucifixion was predicted by our Lord, John 21:18, 19, but no place is mentioned.

We conclude then that Peter’s presence in Rome before 63 is just about impossible, by the silence of

Luke and Paul, when speaking of Rome and writing from Rome, and that His presence after 63 can neither be proved nor disproved from the New Testament, and must be decided by post-biblical testimonies.

Much Catholic tradition claims that Peter preached the gospel in Rome, and suffered martyrdom there in

the Neronian persecution. So say more or less clearly, yet not without admixture of error [and assuming no alteration of the patristic material], Clement of Rome (who mentions only the martyrdom, but not the place), at the close of the first century; Ignatius of Antioch (indistinctly), Dionysius of Corinth, Irenaeus of Lyons, Caius of Rome, in the second century; Clement of Alexandria, Origen, Hippolytus, Tertullian, in the third; Lactantius, Eusebius, Jerome, and others, in the fourth. To these patristic testimonies may be added the apocryphal testimonies of the pseudo-Petrine and pseudo-Clementine fictions, which somehow connect Peter’s name with the founding of the churches of Antioch, Alexandria, Corinth, and Rome. The chief error of the witnesses from Dionysius and Irenaeus onward is that Peter is associated with Paul as “founder” of the church of Rome; but this may be explained from the very probable fact that some of the “strangers from Rome” who witnessed the Pentecostal miracle and heard the sermon of Peter, as also some disciples who were scattered abroad by the persecution after the martyrdom of Stephen, carried the seed of the gospel to Rome, and that these converts of Peter became the real founders of the Jewish-Christian congregation in the metropolis. Thus the indirect agency of Peter was naturally changed into a direct agency by tradition which forgot the names of the pupils in the glorification of the teacher.

The time of Peter’s arrival in Rome, and the length of his residence there, cannot possibly be

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ascertained. The above mentioned silence of the Acts and of Paul’s Epistles allows him only a short period of labor there, after 63, if he went there at all. The Roman tradition of a twenty or twenty-five years’ episcopate of Peter in Rome [their traditional view] is unquestionably a colossal chronological mistake. Nor can we fix the year of his martyrdom, except that it must have taken place after July, 64, when the Neronian persecution broke out (according to Tacitus). It is variously assigned to every year between 64 and 69. It is associated with the martyrdom of Paul in tradition.

The old legend of Peter’s flight from the Mamertine prison in Rome, which seems to antedate the hierarchical glorification of Peter, would prove that his “consistent inconsistency” overtook him once more at the close of his life. [Except that it is a legend that never happened.] A few days before his execution, it is said, he bribed the jailor and escaped from prison, but when he reached a spot outside the Porta San Sebastiano, now marked by a chapel, the Lord appeared to him with a cross, and Peter asked in surprise: “Lord, whither goest thou (Domine quo vadis)?” Jesus replied: “I go to Rome to be crucified again (venio Romam iterum crucifigi).” The disciple returned deeply humbled, and delivered himself to the jailor to be crucified head-downwards. The footprint of the Lord is still shown (or was shown in 1841, when I saw it) in the little chapel called “Domine quo vadis,” and a rude fresco on the wall represents the encounter. The legend is first alluded to by Origen (quoting from the Pra¿xeiß Pau/lou or Pe÷trou, the words of the Saviour: ⁄Anwqen me÷llw staurwqhvnai, see Opera IV. 332, and Hilgenfeld, l.c. IV. 72), then fully told in the apocryphal Acts of Peter and Paul, c. 82 (Tischendorf, l.c. p. 36, where Peter asks, Ku/rie, pouv poreu/hØ and the Lord answers: en Rw¿mhØ aÓpe÷rcomai staurwqhvnai), and by Ambrose in Sermo de basilicis non tradendis haereticis contra Auxentium (quoted by Lipsius, Petrus-Sage, p. 134 sq.).

The tradition of a twenty-five years’ episcopate in Rome (preceded by a seven years’ episcopate in Antioch) cannot be traced beyond the fourth century (Jerome), and arose, from chronological miscalculations in connection with the questionable statement of Justin Martyr concerning the arrival of Simon Magus in Rome under the reign of Claudius (41–54). The “Catalogus Liberianus,” the oldest list of popes (supposed to have been written before 366), extends the pontificate of Peter to 25 years, 1 month, 9 days, and puts his death on June 29, 65 (during the consulate of Nerva and Vestinus), which would date his arrival in Rome back to A.D. 40. Eusebius, in his Greek Chronicle as far as it is preserved, does not fix the number of years, but says, in his Church History, that Peter came to Rome in the reign of Claudius to preach against the pestilential errors of Simon Magus. [Hist. Eccl. II. 14. His statement is merely an inference from Justin Martyr’s story about Simon Magus, which he quotes in ch. 13. But Justin M. says nothing about Simon Peter in that connection.] The Armenian translation of his Chronicle mentions “twenty” years; Jerome, in his translation or paraphrase rather, “twenty-five” years, assuming, without warrant, that Peter left Jerusalem for Antioch and Rome in the second year of Claudius (42; but Acts 12:17 would rather point to the year 44), and died in the fourteenth or last year of Nero (68). Among modern Roman Catholic historians there is no agreement as to the year of Peter’s martyrdom: Baronius puts it in 69; Pagi and Alban Butler in 65; Möhler, Gams, and Alzog indefinitely between 66 and 68. In all these cases it must be assumed that the Neronian persecution was continued or renewed after 64, of which we have no historical evidence. It must also be assumed that Peter was conspicuously absent from his flock during most of the time, to superintend the churches in Asia Minor and in Syria, to preside at the Council of Jerusalem, to meet with Paul in Antioch, to travel about with his wife, and that he made very little impression there till 58, and even till 63, when Paul, writing to and from Rome, still entirely ignores him. Thus a chronological error is made to overrule stubborn facts. [Note that there never was a “Council of Jerusalem.” The only church there was the church at Jerusalem. It was the decision of that one local church—and note that the decision was made by the “apostles and elders and brethren” (15:23), the “the apostles and elders, with the whole church”—no hierarchicalism, but the entire church making the decision. Note the unfortunate textual decision in favor of hierarchicalism in Acts 15:23 in the CT, changing the text to “the apostles and elders [who are] brethren,” following Aleph + B against the overwhelming majority of MSS.]

Internal evidence in Romans strongly denies Peterine founding of the Roman church. First, Paul does not mention Peter in Romans (cf. chapter 16). He salutes twenty-eight people as well as unnamed members of churches in Rome, but he makes no mention of Peter or Petrine authority. [Note also that Paul possibly won many of the people that were at Rome to Christ personally somewhere or another; hence the very long list in Romans 16, longer than any other such list in Scripture.] Second, Paul said that he strove not build on another

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man’s foundation, yet he did desire to go to Rome to preach the gospel (15:20 [but see v. 22];1 1:15). Third, Acts makes no mention of Peter traveling to Rome. Fourth, surely Peter would have failed in his leadership while heading the church to allow misunderstanding and possible friction to occur in his church without correcting it. Fifth, Paul wanted to impart spiritual gifts (Rom 1:11) to the Romans; why couldn’t Peter do it if he was there? Sixth, during his subsequent Roman imprisonment, Paul states in Colossians 4:12, 14 that Epaphras, Luke, and Demas were with him, but not Peter. Seventh, in Philippians 4:22 he references the household of Caesar, and later in II Timothy 4:11 that only Luke was with him; but no Peter. If Peter ever was at Rome, it certainly was after Paul. I Pet. 5:13 is used by Romanists to support the idea that Peter was at Rome. However, (apart from the fact that they would not want to have Rome called “Babylon,” because of Revelation 17), there is no reason to conclude that Peter was not actually in the city of Babylon. There is no evidence in 1 Peter of the sort of symbolism that is in Revelation that would lead one to conclude that Babylon in 1 Peter 5:13 actually means Rome.

From the Way of Life Encyclopedia by David Cloud: BABYLON IN 1 PETER 5:13 -- The Roman Catholic Church claims that Babylon in 1 Peter 5:13 is

symbolic for Rome. The following summary for rejecting this view is from Barnes Notes on the New Testament:

“Others have supposed that Rome is intended by the name Babylon. This was the opinion of many of the Fathers, and also of Bede, Valesius, Grotius, Cave, Whitby, and Lardner. The principal reasons for this are, that such is the testimony of Papias, Eusebius, and Jerome; and that at that time Babylon on the Euphrates was destroyed. But the objections to this opinion seem to me to be insuperable. (a) There is no evidence that at that early period the name Babylon was given to Rome, nor were there any existing reasons why it should be. The name is generally supposed to have been applied to it by John, in the book of Revelation, (chap. xvi. 19; xvii. 5; xviii. 10,21) but this was probably long after this epistle was written, and for reasons which did not exist in the time of Peter. There is no evidence that it was given familiarly to it in the time of Peter, or even at all until after his death. Certain it is, that it was not given so familiarly to it that when the name Babylon was mentioned it would be generally understood that Rome was intended. But the only reason which Peter could have had for mentioning the name Babylon at all, was to convey some definite and certain information to those to whom he wrote. (b) As has been already observed, the apostles, when they sent an epistle to the churches, and mentioned a place as the one where the epistle was written, were accustomed to mention the real place. (c) It would be hardly consistent with the dignity of an apostle, or any grave writer, to make use of what would be regarded as a nickname, when suggesting the name of a place where he then was. (d) if Rome had been meant, it would have been hardly respectful to the church there which sent the salutation, to have given it this name. Peter mentioned the church with respect and kindness; and yet it would have been scarcely regarded as kind to mention it as a Church in Babylon, if he used the term Babylon, as he must have done on such a supposition to denote a place of eminent depravity. [Although this of itself is not the strongest argument; others mentioned are stronger.] (e) The testimony of the Fathers [I’m not super fond of this use of the word; cf. Matthew 23:9] on this subject does not demonstrate that Rome was the place intended. So far as appears from the extracts relied on by Lardner, they do not give this as historical testimony, but as their own interpretation; and, from anything that appears, we are as well qualified to interpret the word as they were. (f) In regard to the objection that Babylon was at that time destroyed, it may be remarked that this is true so far as the original splendour of the city was concerned,

1 Note that v. 22 does not necessarily mean that Paul was hindered from going to Rome because he would have been building upon another man’s foundation. Gill wrote: Ver. 22. For which cause also, &c.] By reason of being employed for so many years, in preaching the Gospel from Jerusalem, round about to Illyricum; taking so large a compass to minister in, and striving to introduce, propagate, and spread the Gospel, where Christ was never named before: I have been much hindered from coming to you; or he had been often, and by many ways, and upon many accounts, hindered from coming to them; the frequent calls to different and distant places, and the great work of preaching the Gospel in those dark parts of the world, and settling churches there, which was upon his hands, prevented his giving them a visit at Rome, which he much and often desired: as in the preceding verses the apostle excuses his freedom of writing to this church, so here his long delay of coming to them, assigning the reason of it.

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but still there may have been a sufficient population there to have constituted a church. The destruction of Babylon was gradual. It had not become an utter desert in the time of the apostles. In the first century of the Christian era a part of it was inhabited, though the greater portion of its former site was a waste. All that time, there is no improbability in supposing that a Christian supposition that the word Babylon refers to Rome, rests nearly all the evidence which the Roman Catholics can adduce that the apostle Peter was ever at Rome at all. There is nothing else in the New Testament that furnishes the slightest proof that he ever was there. The only passage on which Bellarmine relies to show that Peter was at Rome, is the very passage now under consideration. He does not pretend to cite any other evidence from Scripture than this; nor does any other writer.”

Summary: In A. D. 58 Paul wrote to the Romans, but does not mention Peter. In Romans 1:11, he wants to impart

special gifts, and in Romans 1:15 he is ready to preach there. He sends greetings to twenty-seven persons, but none to Peter.

In A. D. 61 Paul is conveyed a prisoner to Rome, and certain brethren go to meet him, but not Peter. At Rome Paul writes to the Galatians, and mentions Peter, but not as being there or as having been

pontiff there for twenty years [as the Roman Catholic Church claims]. The Epistles to the Ephesians, Philippians, Colossians and Philemon were all written from Rome; but

while others are mentioned as sending messages, or as being associated with Paul, Peter is never once mentioned.

From Rome also Paul’s last letter is written (the Second Epistle to Timothy). He says, “At my first answer no man stood with me, but all men forsook me” (2 Timothy 4:16). So that if Peter were Bishop of Rome he enjoyed an immunity which was not accorded to Paul, and is guilty of having forsaken the great apostle.

And, finally, in this very Epistle, written from Rome immediately before his martyrdom, Paul says, “Only Luke is with me” (2 Timothy 4:11). This is conclusive.

So Paul had written to Rome, he had been in Rome, and at the end he writes from Rome, and not only never once mentions Peter, but declares, “Only Luke is with me.”

If Peter did not found the church at Rome, how did it happen? It was not founded by any apostle, as evidenced from Paul’s declaration that he did not wish to build

upon such a foundation, discussed above in refuting the idea that Peter started the church there. A large number of Jews came to Rome after Pompey’s conquest of Judea in 63 BC and eventually gained their citizenship. Jews had gone to Jerusalem to observe Passover and were present for Peter’s sermon on the Day of Pentecost (cf. Acts 2:5, 10). Likely some of the converts were Romans, and they traveled back to Rome and preached the gospel. [This shows that evangelism and church planting is not only for church leadership by any means. Every church member should be seeing people saved, baptized, and serving in the church. Who has been baptized and is a member of your church now because of you? And if everyone is to be seeing this happen, how much the more must those who wish to be in Christian leadership be seeing this happen! Note that those “lay”people [not a term found in Scripture—the normal people are called kleros, “clergy,” though, and by Peter, 1 Peter 5:3!] so effectively won others and discipled them that the faith of the Roman Christians who had been won by those original church planters was spoken of throughout the whole world, Romans 1:8. They had passed on the truth, in doctrine and practice, to the next generation! Note that Romans 16:7 mentions members of the church at Rome who were converted before the apostle Paul was.

Between A. D. 52 and 54 Emperor Claudius expelled all the Jews from Rome, including Aquila and Priscilla (Acts 18:2). With Claudius’ death in A. D. 54, the Jews were allowed to return. Paul, therefore, is writing to a mixed audience of Jews and Gentiles. That he writes to Jews appears in 4:1, 14:2, 5, 14-15, along with 16:3 and 16:7, 11. That he writes to Gentiles appears in 1:13, 11:13, and 15:15-16. Occasion: To exhort the believers at Rome in the righteousness of God

Knowing that Paul is writing to a mixed audience gives understanding for his reason in writing. While Paul does not state this, between the believing Jews and Gentiles, the subject matter and his conclusions imply

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that there could have been misunderstanding and even friction between the two groups regarding the law and salvation, and one’s use of OT ceremonies after salvation (cf. Romans 14). Paul writes to exhort these believers that salvation and the outworking of it come from the righteousness of God. A proper understanding of sin and salvation by grace (Romans 1-8), of the current Divine economy with Jew and Gentile (Romans 9-11), and of the Divine requirements based upon these facts (Romans 12-13), makes the settlement of ceremonials (Romans 14) easy. The just do not live based upon their merits, but by faith in the righteousness of God. If anyone hopes to ever have salvation, he must recognize his own unrighteousness and God’s infinite righteousness. That righteousness is given when we believe on Jesus Christ. The faith proposition continues after salvation, in your thinking and in your living. Live by faith. Time and Place: A.D. 57 or 58 from Corinth

It is clear from 15:25-26 (cf. Acts 19:21) that Paul was ready to depart for Jerusalem to make a contribution from those of Macedonia and Achaia to the needy saints at Jerusalem. This would have been at the end of his third missionary journey (cf. Acts 19:21). From there he planned to travel to Rome and then Spain (Romans 15:28). According to Acts 20:1-3, Paul exhorted the brethren of Greece for three months. From there Paul sailed to Asia, traveling to Miletus and Ephesus, hoping to arrive in Jerusalem by the day of Pentecost (Acts 20:16). This would put the writing of Romans in the spring of AD 57 or 58.

The location seems clear from 16:1 and from Acts 20:1-3 that it was Corinth. Cenchrea was the port of Corinth, located on the south side of the isthmus between Athens and Corinth. From the church at Cenchrea Paul commended sister Phebe to the Romans, who likely was on her way to Rome and carried the epistle to the Romans, and thus must have been near to Paul when he wrote the epistle under inspiration. Paul stayed at Gaius’ house when he was at the location where the epistle to the Romans was written (Romans 16:23, “Gaius mine host,” Ga¿iœoß oJ xe÷noß mou, xe÷noß here meaning “a person who shows hospitality to guests — ‘host.’” (Louw-Nida). Paul baptized one Gaius into the church at Corinth, 1 Corinthians 1:14, who is very likely the same person as he who is mentioned in Romans 16:23. Romans 16:23 also refers to “Erastus the chamberlain of the city,” ⁄Erastoß oJ oikono/moß thvß po/lewß, and “the” city, here employing what looks like the well-known article, must have been a city well known to the Romans, where Paul had been some time resident, as he was at Corinth, where Paul stayed three months, Acts 20:3, and “wintered” (1 Corinthians 16:6, paraceima¿zw, to experience the winter season — ‘to spend the winter, to be in a place during the winter,’ Louw-Nida). Furthermore, if one were near the port of Cenchrea, “the city” could have been no less than Corinth, just as someone who lived in a suburb of New York City “the city” was New York, or for someone who lives near Chicago, “the city” is Chicago itself. Note that 2 Timothy 4:20 also refers to an Erastus in Corinth, who could well be the same person mentioned as well as the chamberlain/steward of the city in Romans 16:23. Romans was thus penned during Paul’s stay at Corinth, and Romans 15:25, “But now I go unto Jerusalem to minister unto the saints,” nuni« de« poreu/omai eiß ÔIerousalh/m, diakonw ◊n toi√ß aJgi÷oiß, implies that Paul wrote the letter near the end of his stay at Corinth, as he was just about to depart to Jerusalem.

The Introductory Material Ends Above—We Now Go to Romans 9.

God Will Faithfully Save You Romans 9

Paul ends the eighth chapter of Romans assuring believers that “nothing shall be able to separate us from the love of God, which is in Christ Jesus our Lord.” Yet as a person thinks on this point, his mind may recall the plight of Israel and the nation’s separation from the God who had chosen them as His own.

Deuteronomy 7:6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. Deuteronomy 14:2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. 1 Kings 3:8

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And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Psalm 89:3 I have made a covenant with my chosen, I have sworn unto David my servant. Isaiah 41:8-9 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend. Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Zechariah 3:2 And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?

If God would cast off Israel, whom He had chosen, might He also cast us off? A Jew might ask, “How

can the glorious promises of Romans 8 be certain, when God made promises of equal glory and blessedness to the nation of Israel, but now these promises are unfulfilled?” Chapters 9-11 of Romans stand as an important link between the doctrines and assurances of the righteousness of God we have seen already in chapters 1-8 and the practical outworking of the righteousness of God we will see in chapters 12-16. In these three chapters, Paul gives important teaching about Israel and God’s plan for them; and through Israel as an illustration, the Lord instructs us in the doctrine of election, why many do not receive Christ, and what we must do now that we have received Christ.

Paul anticipates questions from his audience about the faithfulness of God in salvation. First, was God unfaithful to Israel, and if He was, will God faithfully keep His Word regarding my righteousness (salvation)? What we see can never be a basis for calling God unfaithful. Numbers 23:19, “God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good?” 1 Thessalonians 5:24, “Faithful is he that calleth you, who also will do it.” God’s promise of individual election was always toward the believing remnant (9:6). The promise came through the children of promise by faith. The problem with the Jews is that they sought the righteousness of God by works and consequently, stumbled at the stumbling stone (9:31-10:5).

A second question Paul addresses is this: Is God finished with Israel? No. God set them aside that He might draw them back by provoking them to jealously through the Gentiles (11:11). We Gentiles were grafted in, but God will still work with Israel because the gifts and calling of God are without repentance (11:29). There is coming a time when the entire nation of Israel will be saved (11:26), just as God promised in the Old Testament. (Note that the NT never uses the word “Israel” for Gentiles; Romans 11:26 means exactly what it says; it is a promise of the literal restoration of the nation of Israel to a position of God’s blessing, which will take place at the end of the tribulation with the national conversion of the Jews, in connection with the second advent, the revelation, of Christ. (Paul demonstrates how OT Scripture that promises blessing only to a remnant during the OT dispensation, not the entire nation, are continued at this time, when a remnant only of Israel are saved through faith in Christ, and the promise of the future blessing on the entire nation of Israel when all the nation believes in the Lord Jesus).

Romans 9-11 is a theodicy, God’s defense of His own actions. God shows in these chapters that He has been faithful to His promises and covenants to Israel, because He made the promises and covenants with true or believing Israel. Chapter 9 states that God has faithfully kept His promises to the believing remnant of Israel. Chapter 10 states that the promises were available to all Israel (and all men generally, to “whosoever”) showing the goodness and justice of God. Chapter 11 states that some day God will fulfill all of His promises to the entire nation, when the nation is spiritually saved; this will occur at the end of the Tribulation after all unbelievers are killed and the only living Jews will be saved, thus the entire nation will then be true Israel.

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God has been faithful to His promises; therefore, He will be faithful to you. Because He elected you, you through faith are guaranteed the right to the righteousness of God. God chose Israel, but true Israel believed in the promises of God. Why will God save you? Because God has elected you through belief of the truth. Thus, the elect have a right to the righteousness of God. So why did Israel not believe, when they had so many advantages? They sought the righteousness of God by works and not by faith (9:32). Israel’s national election did not mean that, at every point, each individual in the nation was personally elect.

Apart from the standard commentaries and similar resources, a book expounding Romans 9 from an Arminian perspective is J. Morison’s 550-page work, An Exposition of the Ninth Chapter of Paul’s Epistle to the Romans [London: Ward and Co., 1849]. Its counterpart from the Calvinist side is John Piper: The Justification of God: An Exegetical and Theological Study of Romans 9:1–23. Grand Rapids: Baker Book House, 1983. xii, 316. We will be examining Romans 9 with a great deal of care, although we are not going to spend hundreds of pages expounding the chapter—although, as we see, others have, and one easily could! This is one of the most rich—and difficult—portions of the entire Bible.

III. The Blessings of National Election (Romans 9:1-5)

A. The Sincerity toward the Rejection (v. 1)2 1. Israel was God’s chosen people; of all people on the earth, they had the most advantages

to be saved. Yet they, as a nation, rejected salvation by faith, as well as the prophesied Redeemer (Jn. 1:11). National Israel’s rejection of salvation did not mean that every Israelite rejected, for Paul mentions in 11:1 that he himself is an Israelite; neither did it mean that Israel was permanently set aside, for Paul goes on to say that all Israel shall be saved (11:26).

2. Amid God’s continual divine and miraculous working in and through Israel was the majority of Jews who disbelieved the Messiah because they put their trust in their works.

3. As a result they rejected personal election which is for believers. This three-chapter passage gives insight into why some are personally elect and why others are not. a. Paul begins by sharing his sorrow and desire for Israel’s salvation, even though

they had numerous first-hand encounters with the Lord. b. He then explains the situation with the children of promise/those not the children

of promise. c. All that God does is right. He prepares some for glory, including Gentiles. These

are the remnant. Why are there so many Gentiles saved and so few Jews saved? Because the Jews, by and large, approached the law of righteousness by works, and not by faith.

d. To come full circle, Paul sorrows over his fellow countrymen because they have not come by faith to Christ. Therefore, they are not personally elect, although they are nationally elect.

4. The fact that they rejected the advantages God gave them to be personally elect caused great sorrow in Paul’s heart, because Paul loved his people. His sorrow was genuine.

5. Israel had rejected the monumental advantages God had given them to believe, had blatantly rejected and crucified the Messiah, and had beaten and imprisoned Paul for preaching the gospel of Christ, Paul still said that he had great heaviness and continual sorrow in his heart for the people of Israel.

6. Paul verified the legitimacy of his sorrow with three statements: Alh/qeian le÷gw en Cristwˆ◊, I say the truth in Christ, ouj yeu/domai, I lie not, summarturou/shß moi thvß suneidh/sewß mou en Pneu/mati ÔAgi÷wˆ, my conscience also bearing me witness in the Holy Ghost. a. Paul was speaking accurately regarding his sorrow, appealing to Christ as his

2 ∆Alh/qeian le÷gw e˙n Cristw◊, ouj yeu/domai, summarturou/shß moi thvß suneidh/sewß mou e˙n Pneu/mati ÔAgi÷w,

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authority. What he said centered around the person of Jesus Christ, the way, the truth, and the life. He rested the veracity of his statements in the Messiah Himself, who knew entirely Paul’s thoughts and motives. Do you have a love for the lost? Christ knows if you do or you don’t. Christ has a compassion for those who hate Him (cf. Lk. 19:41-42; Ezek. 33:11; Mt. 9:36; Mk. 1:41; 5:19). Our emotions should reflect those of our Savior.

b. Paul said that he was not lying. He was not saying the opposite to please or impress, neither was he exaggerating. Honesty will help you get over your problems. If you will admit your lack of love for the lost and ask the Lord to give you a love for the wicked, He will.

c. Thirdly, Paul said that his conscience bore him witness in the Holy Ghost. The conscience is an internal warning device that alarms us at the violation of a standard. But the conscience itself is not the standard because the conscience of the unbeliever can be seared (I Tim. 4:2) and defiled (Titus 1:15). The conscience of the believer can be wounded and weak (I Cor. 8:7) so that it misreads a standard as being Biblical that is not. But the conscience subject to the Word of God and under the Spirit’s control gives testimony that is reliable.

d. There are four verses with summartureo in the NT: Rom. 2:15 oiºtineß endei÷knuntai to\ e¶rgon touv no/mou grapto\n en tai√ß kardi÷aiß aujtw ◊n, summarturou/shß aujtw◊n thvß suneidh/sewß, kai« metaxu\ aÓllh/lwn tw◊n logismw ◊n kathgorou/ntwn h£ kai« aÓpologoume÷nwn, Rom. 8:16 aujto\ to\ Pneuvma summarturei√ twˆ◊ pneu/mati hJmw ◊n, o¢ti esme«n te÷kna Qeouv: Rom. 9:1 π ∆Alh/qeian le÷gw en Cristwˆ◊, ouj yeu/domai, summarturou/shß moi thvß suneidh/sewß mou en Pneu/mati ÔAgi÷wˆ,

Rev. 22:18 π Summarturouvmai ga»r panti« aÓkou/onti tou\ß lo/gouß thvß profhtei÷aß touv bibli÷ou tou/tou, ∆Ea¿n tiß epitiqhØv pro\ß tauvta, epiqh/sei oJ Qeo\ß ep∆ aujto\n ta»ß plhga»ß ta»ß gegramme÷naß en bibli÷wˆ tou/tw:

Rom. 2:15 Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;) Rom. 8:16 The Spirit itself beareth witness with our spirit, that we are the children of God: Rom. 9:1 ¶ I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost,

Rev. 22:18 For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: In other words, Paul’s conscience bore witness along with his words, and his conscience was guided by the Holy Spirit in this declaration (and, of course, Paul wrote under inspiration). Note that the unconverted have the testimony of their conscience, Rom 2:15; Believers have the testimony of the Spirit, Rom 8:16; and Paul indicates that his conscience testifies in the Holy Spirit, 9:1. Only the conscience of the believer is a trustworthy guide, and only because he has the Holy Spirit, and only when that regenerate conscience is so guided by the Spirit. The summarturou/shß . . . thvß suneidh/sewß is a genitive absolute construction, as in Romans 2:15, summarturou/shß aujtw◊n. e. What Paul says and how he thinks are governed by the Lord. This kind of living

brings our emotions under God’s control as well. f. Note what Wallace says about summartureo in Romans 9:1 on pg. 160 of Greek

Grammar Beyond the Basics: (1) Grammatically, a dat. with a su/n- prefixed verb does not necessarily indicate association. [BAGD notes that as early as the sixth century BCE “the prefix sun- has in the highest degree the effect of strengthening” (s.v. summarture÷w, 778).] This, of course, does not preclude such here, but this fact at least opens up the alternatives in this

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text. (2) Lexically, though summarture÷w originally bore an associative idea, it developed in the direction of merely intensifying marture÷w.

B. The Sorrow over the Rejection (vv. 2-3)3 1. The truth Paul was saying was that he had great heaviness and continual sorrow in his

heart. In Paul was this great heaviness–being weighted down with grief and pained inwardly.

lu/phb, hß f: a state of mental pain and anxiety — ‘sadness, sorrow, distress.’ ojdu/nh, hß f: (a figurative extension of meaning of ojdu/nh ‘physical pain,’ not occurring in the NT) a state of severe emotional anxiety and distress — ‘great distress, intense anxiety.’ odunh is old word for consuming grief, in N.T. only here and and 1Ti 6:10, RWP. 2. This sorrow (consuming grief that would often produce wailing and mourning) was

continual in Paul’s heart. 3. 1 Samuel 15:35 And Samuel came no more to see Saul until the day of his death:

nevertheless Samuel mourned for Saul: and the LORD repented that he had made Saul king over Israel. Jeremiah 13:15 Hear ye, and give ear; be not proud: for the LORD hath spoken. 16 Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness. 17 But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD’S flock is carried away captive.

4. Paul, through the testimony of Christ and the Spirit, expresses how deep this inward pain he feels toward his people–to the point of wishing himself to be accursed. Notice the emphatic aujto\ß egw». a. Paul does not say that he desired, for his own sake, to be utterly cut off from the

grace of God, or that it was possible to be severed from salvation. b. He uses the imperfect tense to say that he was at the point of wishing to trade

places with the unregenerate of his nation (Robertson, Grammar, p. 886). [Read Robertson’s comment on this use—he too places this imperfect here]. Note the KJV: “could wish.” Cf. Acts 25:22;4 Charles Hodge has a good discussion of this in his comments on Romans 9:3.5

3 o¢ti lu/ph moi e˙sti« mega¿lh, kai« aÓdia¿leiptoß ojdu/nh thØv kardi÷aˆ mou. 3 hujco/mhn ga»r aujto\ß e˙gw» aÓna¿qema ei•nai aÓpo\ touv Cristouv uJpe«r tw◊n aÓdelfw◊n mou, tw◊n suggenw◊n mou kata» sa¿rka: 4 ∆Agri÷ppaß de« pro\ß to\n Fhvston e¶fh, ∆Eboulo/mhn kai« aujto\ß touv aÓnqrw¿pou aÓkouvsai. oJ de÷, Au¡rion, fhsi÷n, aÓkou/shØ aujtouv. 5 The common interpretation, and that which seems most natural, is, ‘I am grieved at heart for my brethren, for I could wish myself accursed from Christ, that is, I could be willing to be regarded and treated as anathema, a thing accursed, for their sakes. That this interpretation suits the force and meaning of the words, and is agreeable to the contest, must, on allhands, be admitted. The only objection to it is of a theological kind. It is said to be inconsistent with the apostle’s character to wish that he should be accursed from Christ. But to this it may be answered, 1. Paul does not say that he did deliberately and actually entertain such a wish. The expression is evidently hypothetical and conditional, ‘I could wish, were the thing allowable, possible, or proper.’ So far from saying he actually desired to be thus separated from Christ, he impliedly says the very reverse. ‘I could wish it, were it not wrong; or, did it not involve my being unholy as well as miserable, but as such is the case, the desire cannot be entertained.’ This is the proper force of the imperfect indicative when thus used; it implies the presence of a condition which is known to be impossible. Speaking of the use of the imperfect ∆Eboulo/mhn in Act. 25:22, Dr. Alexander says: “Most interpreters, and especially the most exact philologists of modern times, explain the Greek verb, like the similar imperfect used by Paul in Rom. 9: 3, as the indirect expression of a present wish, correctly rendered in the English version. The nice distinction in Greek usage, as explained by these authorities, is that the present tense would have represented the result as dependent on the speaker’s will (as in Rom. 1:13, 16, 19; 1Co. 16: 7; 1Ti. 2: 8); the imperfect with the qualifying particle a‡n would have meant, I could wish (but I do not); whereas this precise form is expressive of an actual and present wish, but subject to the will of others, ‘I could wish, if it were proper, or if you have no objection.’ [part of footnote #46 reads: “Tholuck says: “The indicitive of the imperfect expresses exactly the impossibility of that for which one wishes, on which account it is not, properly speaking, really wished at all. The optative admits the possibility of the thing wished for, and the present supposes the certainty of it.”]

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c. Was Paul actually at the point of wishing this, or almost at this point? I believe he actually would be willing to suffer their judgment for them—this is a Christlike attitude, for Christ Himself actually did suffer the wrath we deserve for us, and Paul, like his Lord, was willing to do so, if it actually would save them. Of course, in his case, it would not and could not do so, and he did not really wish to be separated from Christ, nor to be unholy like the damned. No true believer would ever want to be separated from Him in this way.

5. Moses felt the same way for the fickle, selfish, stubborn Jews he lead. Exodus 32:32-33 Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book.

6. Paul knew his theology and knew that he was eternally saved and that nothing could separate him from the love of Christ (cf. last chapter, 8:28-39). But his deep desire for Israel’s salvation caused him to be willing to sacrifice his own eternal bliss before the throne of God of his kinsmen.

7. This is the mind of the Father, who gave His only begotten Son, and the mind of the Son, who gave Himself as a ransom for many.

8. Think about the implications of this in our soulwinning. We certainly will spend the time to visit someone, to be careful and thorough with the gospel, to study to make sure we are preaching it the best possible way [which would involve spending time learning how to best evangelize different false religions], be filled with the Spirit in our practice of evangelism, etc. if we truly are willing to be eternally damned if it would save them!

9. Notice that this verse has a clear substitutionary uJpe÷r. Notice as well that Paul defines Israel in this verse as the physical nation—there is no reason at all later in v. 6 to define “Israel” as somehow including Gentiles as well.

C. The Advantages before Rejection (vv. 4-5)6 1. God had given wonderful and unique blessings to Israel so that the generation receiving

the blessing and the posterity would know that the God of Israel was the true God and that they would believe on Him. In order for them to reject God, they had to side-step the advantages Paul lists in these verses.

2. “Who are Israelites” a. The very name identified them as children of promise. When God changed

Jacob’s name to Israel (Gen. 32:28), Jacob became a “prince with God.” Israel was God’s covenant name for Jacob, and his children became known as “the children of Israel,” to whom pertaineth the adoption. (w—n hJ uioqesi÷a)

b. The KJV verb pertaineth is in italics; it is absent from the Greek text. The reason, presumably, is to communicate that these advantages still belong to Israel, even though God is working through the Gentiles now. The privileges of v. 4-5 still pertain to national Israel— w—n hJ uioqesi÷a, kai« hJ do/xa kai« ai diaqhvkai etc., while they have no explicit verb, are preceded by the present tense eisin, so that “to whom are/pertains the adoption, etc.” makes more sense than “to whom were” or “to whom will be.”

2. Even if the words expressed more than they actually do, and the apostle were to be understood as saying that he wished to be cut off from Christ, yet, from the nature of the passage, it could fairly be understood as meaning nothing more than that he was willing to suffer the utmost misery for the sake of his brethren. The difficulty arises from pressing the words too far, making them express definite ideas, instead of strong and indistinct emotions. The general idea is, that he considered himself as nothing, and his happiness as a matter of no moment compared with the salvation of his brethren. 6 4 oiºtine÷ß eisin ∆Israhli√tai, w—n hJ uioqesi÷a kai« hJ do/xa kai« ai diaqhvkai kai« hJ nomoqesi÷a kai« hJ latrei÷a kai« ai˚ e˙paggeli÷ai, 5 w—n oi pate÷reß, kai« e˙x w—n oJ Cristo\ß to\ kata» sa¿rka, oJ w·n e˙pi« pa¿ntwn, Qeo\ß eujloghto\ß eiß tou\ß aiw◊naß. aÓmh/n.

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c. What kind of article is on the following nouns (hJ do/xa kai« ai diaqhvkai, etc.)? Answer: par excellence (pg. 222).

3. “The Adoption” (hJ uioqesi÷a) a. God brought these people into His family. No other nation had this privilege. b. Exodus 4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is

my son, even my firstborn (cf. Dt. 14:1-2; Is. 63:16; 64:8; Hos. 11:1; Mal. 1:6).7

7 Note in these texts some of the themes that come up later in Romans 9: Ex. 4:22 And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: Deut. 14:1 ¶ Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. Deut. 14:2 For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. Is. 63:16 Doubtless thou art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, O LORD, art our father, our redeemer; thy name is from everlasting. Is. 64:8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. Hos. 11:1 ¶ When Israel was a child, then I loved him [Jacob/Esau], and called my son out of Egypt. Mal. 1:6 ¶ A son honoureth his father, and a servant his master: if then I be a father, where is mine honour? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name. And ye say, Wherein have we despised thy name?

:lEa ∂rVcy yäîrOkVb y¶InV;b hYÎwøh◊y r∞AmDa hO;k£ hóOo√rAÚp_lRa ™D;t√rAmDa ◊w Ex 4:22 :tEmDl M™RkyńyEo Ny¶E;b h¢Dj√r∂q …wmyªIcDt_aáøl ◊w …w#d √dáO…gVtIt aâøl M¡RkyEhølTa h™DOwhyÀl M$R;tAa My ∞InD;b Deut. 14:1

s :hDm ∂dSaDh y¶EnVÚp_lAo r™RvSa My$I;mAoDh ‹ lO;kIm h$D;l¨gVs M∞AoVl ‹wøl twñøyVhIl hGÎwh◊y r∞AjD;b ÔKVb…w ÔKy¡RhølTa h™DOwhyAl h$D;tAa ‹vwød ∂q M§Ao y ∞I;k Deut. 14:2 :ÔK`RmVv M™DlwøoEm …wn¶ElSaø…g …wny$IbDa ‹hÎOwh◊y h§D;tAa …wnó∂ryI;kÅy aâøl l™Ea ∂rVcy ◊w …wn$Do∂d ◊y aâøl ‹MDh∂rVbAa y§I;k …wny$IbDa h∞D;tAa_yÌ;k Is. 63:16

:…wnD;lU;k äÔK √dÎy h¶EcSoAm…w …wn$érVxOy h∞D;tAa ◊w ‹rRm‚OjAh …wnVj§AnSa hD;t¡Da …wny ∞IbDa h™Dwh◊y h¶D;tAo◊w Is. 64:7 :yÌnVbIl yItañ∂r∂q MyäårVxI;mIm…w …wh¡EbShOaÎw l™Ea ∂rVcy rAo¶An y¢I;k Hos. 11:1

wy¡DnOdSa dRb∞Ro◊w b™Da d¶E;bAk ◊y N¢E;b Mal. 1:6 :ÔK`RmVv_tRa …wny™IzDb h¶R;mA;b M›R;t√rAmSaÅw y$ImVv y ∞Ezwø;b ‹MyˆnSháO;kAh ‹MRkDl tw#øaDbVx h∞DOwh◊y —r∞AmDa y%Ia ∂rwøm h∏´¥yAa ·yˆnDa My ∞InwødSa_MIa ◊w y&îdwøbVk h∞E¥yAa yˆn ∞Da b∞Da_MIa ◊w

Ex. 4:22 su\ de« e˙rei√ß tw◊ˆ Faraw ta¿de le÷gei ku/rioß uio\ß prwto/toko/ß mou Israhl Deut. 14:1 uioi÷ e˙ste kuri÷ou touv qeouv uJmw◊n ouj foibh/sete oujk e˙piqh/sete fala¿krwma aÓna» me÷son tw◊n ojfqalmw◊n uJmw◊n e˙pi« nekrw◊ˆ Deut. 14:2 o¢ti lao\ß a‚gioß ei• kuri÷w tw◊ˆ qew◊ˆ sou kai« se« e˙xele÷xato ku/rioß oJ qeo/ß sou gene÷sqai se aujtw◊ˆ lao\n periou/sion aÓpo\ pa¿ntwn tw◊n e˙qnw◊n tw◊n e˙pi« prosw¿pou thvß ghvß Is. 63:16 su\ ga»r hJmw◊n ei• path/r o¢ti Abraam oujk e¶gnw hJma◊ß kai« Israhl oujk e˙pe÷gnw hJma◊ß aÓlla» su/ ku/rie path\r hJmw◊n rJuvsai hJma◊ß aÓp∆ aÓrchvß to\ o¡noma¿ sou e˙f∆ hJma◊ß e˙stin Is. 64:7 kai« nuvn ku/rie path\r hJmw◊n su/ hJmei√ß de« phlo\ß e¶rgon tw◊n ceirw◊n sou pa¿nteß Hos. 11:1 dio/ti nh/pioß Israhl kai« e˙gw» hjga¿phsa aujto\n kai« e˙x Aigu/ptou meteka¿lesa ta» te÷kna aujtouv Mal. 1:6 uio\ß doxa¿zei pate÷ra kai« douvloß to\n ku/rion aujtouv kai« ei path/r eimi e˙gw¿ pouv e˙stin hJ do/xa mou kai« ei˙ ku/rio/ß eimi e˙gw¿ pouv e˙stin oJ fo/boß mou le÷gei ku/rioß pantokra¿twr uJmei√ß oi ierei√ß oi fauli÷zonteß to\ o¡noma¿ mou kai« ei¶pate e˙n ti÷ni e˙fauli÷samen to\ o¡noma¿ sou

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c. God loved Israel and worked with them uniquely as His own children. This adoption did not save them spiritually as a nation; every individual had to place his faith on Christ.

d. As Paul said in Galatians 4, we are under tutors and governors until the day appointed. Salvation in the text is the maturation of sonship. Until that time we are under the tutelage of the law (Gal. 3:24).

e. Note that there is a kind of national “adoption,” “sonship,” etc. that is different from the personal, individual adoption and sonship that provides all who partake of it eternal life. This is true for election as well (as we will see)—a national election of Israel is a very different thing from a personal election of each individual in the nation to everlasting life. The blessing of eternal life to each member of the Jewish race is not one of the blessings mentioned in Romans 9:4-5.

4. “The Glory” (hJ do/xa) a. The glory Paul speaks of refers to the Shekinah glory present on Mt. Sinai (Ex.

24:16-17), in the tabernacle (Ex. 40:34-35), on the mercy seat (Lev. 16:2), and in the temple (I Kings 8:11).

b. The glory of the Lord signified God’s special presence with Israel, and that God dwelt among them and met with them (Ex. 29:42-46).

c. The glory of God reentered the temple when Christ entered it (Hag 2:9), and now believers behold the glory of God in the face of Jesus Christ spiritually (2 Cor 4:6), and we will behold it in our bodies to the uttermost extent of our beings in the eternal state (Rev 22:4, etc.) More specifically, the special presence of Jehovah that was in the OT tabernacle and temple is now in the church, the assembly of baptized believers (1 Cor 3:11-15; Rev 1:13). Let us consider this when we enter into the glorious public worship of the Triune Jehovah!

5. “The Covenants” (ai diaqhvkai) a. The covenants refers to the allegiances God made with Abraham (Gen. 15:8-21;

17:1-21), Moses (Ex. 6:4; 34:28), and David (II Sam. 7:8-16). b. With Abraham was the land and seed promise, with Moses was the law, and with

David was the eternal kingdom. c. No other nation had the astonishing privileges of possessing God’s covenants. d. Indeed, all blessings given to the sons of men are related to these covenants.

6. “The Giving of the Law.” (hJ nomoqesi÷a) a. God gave His standard of righteousness in written form upon Mt. Sinai,

administered by angels (cf. Heb. 2:2). b. In addition to having the Ten Commandments, Israel also received the expansion

of the law (Pentateuch) and the entire Old Testament. God made them custodians of the Law. Receiving and having the law worked toward their salvation (cf. Rom. 10:17).

c. Consider the following brief excursus on the delivery of the Law to Israel.

Some notes on the preservation of the OT by Israel, Romans 9:4; 3:2. 1.) Verbal, plenary inspiration: Psalm 12:6. 2.) Scripture immediately received by God’s people as inspired, Jn 17:8. Not because of as church council, etc.; they did not have to wait hundreds of years to figure it out, etc. 3.) Verbal, plenary preservation: Psalm 12:7 4.) Availability to every generation of the people of God: Is 59:21; Mt 4:4. 5.) Preserved through God’s institution; OT Israel, then NT church; Rom 3:2; Mt 28:18-20. 1.) The First Books. a.) Genesis, “these are the generations of” (toledoth) sections (Gen 2:4; 6:9; 10:1; 11:10, 27; 25:12, 19;

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36:1, 9; 37:2). First ones are “generations of the heavens and the earth,” and the rest are Noah, sons of Noah, Shem, Ishmael, Isaac, Esau, Jacob. Very possibly recorded by these men and passed down, and then compiled by Moses. There seems to have been written Scripture before Moses; see Genesis 26:5; Job 22:22. (Why wouldn’t they write it down?) Moses wrote the Pentateuch, then, in full, under inspiration. The Pentateuch was unquestionably received by Israel immediately as God’s very Word; when Moses came down from the mountain with the tablets, when he wrote the words of the books down, etc., Israel did not say, “Let’s wait a few hundred years and get a council together to figure out if this is God’s Word or not.” They did it immediately, and recognized it as the Word of God immediately, every word of which they were responsible to obey. Let’s look at this. Ex 24:3-4, 12. Perfect preservation of the Pentateuch required: Deut 28:14-15; 30:10+11-14 Promised while Israel was in the land, Deut 11:31-32. As long as they needed to obey the Bible (which we still do today), it would not be added to or taken away from, Deut 12:32. (BTW, this tells us that there was no secret “oral tradition” which was also authoritative; and it tells us about how we should do ministry. This is why we don’t offer incense, etc.) -Deut 34; Moses wrote of his own death. Why not? He can predict the exile of Israel and their rejection of Christ 1400 years later, but he cannot say, when God had told him it was about to happen, that he was going to die? Inspiration is not able to do this? Come on! (Although some brethren believe Joshua wrote that last chapter under inspiration, and it certainly isn’t a separating issue or anything, I believe they are in error.) We can see from Joshua 1 that the entire Pentateuch was already given by inspiration and was to be meditated upon, etc. Deut 8:3: We are to live by every word; impossible if it is not perfectly preserved, and perfectly available; and it would also demonstrate that people would want to have their own copies so that they could obey this, for blessing was based on perfect obedience, and cursing was based on anything less than perfect disobedience. -Deut 12:32 also shows that the Hebrew had vowel points; otherwise it would be a terrible sin to add them in. Ex 24:8; Law was “words” not consonants alone. Also compare Deut 27:8; it is not “very plain” without vowels. Deut 17:18; the king was to acquire a copy from that protected by the Levites (the autographa, stored in the ark, it seems), and read it every day. Note that in reading it, it is that the king (hundreds of years in the future) would keep “all” the words given in that generation to Moses, Deut 17:19, upon which success in his kingdom was predicated, Deut 17:20. This is true for Israel as well; if the nation did not keep everything, they were cursed (Deut 27:26). So if the Law was not kept perpetually preserved and available, it would have been impossible for Israel and the king to be accountable to do this. BTW, with the king reading the Scripture, this would also have been good for others to do as well—they are not all specifically COMMANDED to READ it every day, but they are ALL commanded to do Deut 6:4-9, which, note, involves “writing”; so a high rate of literacy should be assumed. Deut 33:10; role of the Levites in preservation. Deut 10:2, 5, 31:26; the Law was stored in the ark. Autographa kept available. Deut 31:10-11; the whole nation would hear the Law read every seven years. (And would not many copy it down as it was read)? After Moses: Joshua had a copy of the full Pentateuch—otherwise he couldn’t obey it, and they couldn’t take over the land! Also notice this preservation was in use—that perfectly preserved text: Joshua 1:8-9. Also Josh 23:6. Joshua made a copy of the entire law available for the entire nation, Josh 8:30-35, and they read it to the whole nation. It was also available for anyone to copy out who wanted to. This would be available to everyone. Doubtless, many perfect copies of the autographa were distributed throughout the land at this time. (NOTE: Israel would have taught their children to read, etc. so they could learn the Law. Even the unconverted Jews have this as a big emphasis today; the Waldenses, etc. did; God’s people have always been into reading so they could read the Bible). Joshua 24:26; the book of Joshua added to the Pentateuch; the developing canon is unified. We can conclude that subsequent books of Scripture were added in the same way as they were written and recognized

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(immediately) as canonical. 1 Sam 10:25; probably the earlier portions of 1+2nd Samuel here put in with the ark. 1 Samuel 1-24 are traditionally assigned to the pen of Samuel, 1 Sam 25-2 Sam 24 to Nathan and Gad (1 Chron 29:29). Note also that Samuel “laid it up before the LORD.” (1 Sam 10:25). The autographical copies were stored in/with/around the ark of the covenant (this is why it is called the ark “of the covenant” or “of the testimony,” because that was stored inside of it). Note book of the “covenant” means all the law, not just portions of Deuteronomy, etc. 2 Ki 23:21. So the autographa was perpetually available and preserved for a very long time—and one may take note of the location, namely, the spiritual heart of God’s institution for keeping the truth in the OT, Israel. (We touched on this before as we looked at Deuteronomy). We can conclude that this procedure would have been followed for the other books which are not specifically recorded of in this manner, such as Judges, the rest of 1+2nd Samuel, 1+2nd Kings, Psalms, etc. 1 Kings 11:11; the Law was available in David’s day, and certainly to the other kings as well, for they were held accountable for NOT keeping the Law, which requires that it was kept around for them to be condemned by. We can conclude that new books, such as the psalter as it was being given by inspiration, would have been delivered over to the Levites and preserved, both from the psalm titles, (cf. Psalm 4, 5, 8, etc. titles, like “To the chief Musician on Neginoth, A Psalm of David”—side note, Bibles which take the psalm titles out should not do so.) which indicate that they were given to the priests for copying, preservation, and use, and 1 Chron 16:7, etc. We also see the circulation of books like Proverbs from Proverbs 25:1 (cf. 1:1, 10:1); the king and his associated court and other “Christian workers” were copying this out. 2 Ki 17:15; Law available to the Northern Kingdom at the time they went into captivity. 2 Ki 17:34-38; available to the Samaritans; for it was to be so “for evermore.” 2 Ki 18:6; available to Hezekiah (and the rest of the people again, esp. the northern tribes, v. 12; if it was so to them, how much the more to those that were more faithful than they were to the Law in the southern kingdom?) 2 Chron 23:18; available in the days of Athaliah, Joash, and Jehoiada—and practiced. 2 Kings 22:8ff; available in Josiah’s day. “the” book of the law (sepher hatorah) of v. 8 is likely the autographa, which would, it seems, have been lost/hidden in the days of Manasseh (the previous, wicked king—so the autograph was only not immediately accessible for a very short period, not for hundreds of years, etc.). [A word search for the phrase sepher hatorah is consistent with this]. This is what made the discovery so significant; it was not that every copy of the Law in the whole land of Israel was gone until they found this one again. (This passage thus shows perfect preservation and availability, as the autographa, and therefore a perfect Bible (not just a “decent” one “restored” by the “fruits of textual criticism” was available for century after century). The conclusion that every copy of the Law was gone is unreasonable—after it was available to them all for copying in Joshua’s day; all the Levites, priests, godly normal Israelites, etc. would have given up the Law and disobeyed Deut 6:4-9?? Definitely not! It was the rediscovery of the autographa here that was so important. (BTW, verses like 2 Chr 5:10 does not mean that the autographa was not stored there, just the ten commandments; that was just on the inside. They could have stored the whole thing in the side of the ark.) 1 Chron 16:40; Levites practicing “all” originally written in what was given to Moses. 1 Chr 28:8; Solomon to keep “all” written in the law, so that his kingdom could have success and peace and blessing. This would require obedience to Deut 17, writing out his own personal copy and reading in it every day. 2 Chr 6:11; the “covenant” which God made with the children of Israel was in the ark in David’s day; the autographa around. 2 Chron 13:22; the readers of Chronicles would have had the story of the prophet Iddo available—but SCRIPTURE was not being copied and was not available?? If Iddo, how much the more the Bible? Note also the role of prophets in scholarship of this sort (cf. the “scribes” in the NT). 2 Chron 17:9; Levites going through the land teaching, having the Word of God with them. 2 Chron 36:21-22; Dan 9:2. The book of Jeremiah was received immediately as inspired by the people of God, and was widely distributed (as Daniel, Jeremiah’s contemporary, had a copy in Babylon while Jeremiah was many hundreds of miles away. This also relates to the prophetic books, about which we have not yet said very much. They also claimed to be

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inspired by their authors (with their constant “thus saith the LORD’s” in them) and were immediately sent out for distribution (cf. Jer 29:1, 31). -the NT writers gave no indication that the OT had been at all corrupted, nor of inferor varient readings which cause the people of God to doubt where the true Word of God was, etc. Rather, Christ makes statements like Matthew 5:18. So we know the Scripture was preserved perfectly to the time of Christ. Cf. Stephen: Ac 7:38. Conclusion: Since God has done this with the OT (and the NT, which we did not look at today), we can have confidence that He has indeed done the same for us today. We HAVE the Bible here in our hands. Other misc. notes: -All the OT verses that deal with preservation relate to the copies. When Proverbs 30:5 was written, “every Word of God” was still “pure,” not something one would say if corruption was around. -At the end of the OT books are ones like the following. We do not know how old these notes are; they could be very, very old. This is the type of thing they say: For example, at the end of the book of Genesis, we find a note that reads in part:

“The number of the verses of the book of Genesis is a thousand and five hundred and thirty and four . . . And its middle point is, And by thy sword shalt thou live (27:40). And the words are twenty thousand and six hundred and twelve. And the letters are eight and seventy thousand and sixty and four . . .”

Think of it! Every verse, word, and letter was counted and accurately tabulated! Another note, this one at the end of the first five books of the Bible, referred to as the Pentateuch or the Law, reads in part:

“The number of the verses of the whole Law is five thousand and eight hundred and forty and five . . . And its middle point is, And he placed on the breastplate the Urim and the Thummim (Lev. 8:8). The number of all the words is eighty-one thousand four hundred and forty. The number of all the letters is three hundred and four thousand and eight hundred and seven . . .”8

An excerpt from:

TRINITARIAN BIBLE SOCIETY The Lord Gave the Word: A Study in the History of the Biblical Text by Malcolm H. Watts The Bible is the eternal Word of God. It has been given by God to man that it might be the absolute, supreme, authoritative, infallible, and unchangeable standard for faith and practice. In this article we shall trace the history of the Bible from its origin in divine self-revelation, through its embodiment in written form by supernatural inspiration, to its accurate transmission to this present age by providential preservation. It is our firm belief that, although the storms of criticism continue to rage against God's Word, the humble believer's confidence in it is justifiable and substantiated. This sacred volume is -- and always will be -- the Book of God. The Old Testament

8 The translation is that on pgs. 63, 67-68 of Introduction to the Ginsburg Edition of the Hebrew Old Testament (C. D. Ginsburg, London: British and Foreign Bible Society, 1928). The notes are found in the end of the Ginsburg edition of the traditional Hebrew Masoretic text as published by the Trinitarian Bible Society.

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The greater part of the Old Testament was written in Hebrew, sometimes called "the language of Canaan" (Isaiah 19:18) or "the Jews' language" (Isaiah 36:11). It probably developed from the old Hebrew spoken by Abraham in Ur of the Chaldees (Genesis 14:13) and a number of scholars believe that this old Hebrew pre-dated Abraham and that it was the "one language" and "one speech" of pre-Babel times (Genesis 11:1). In other words, they believe it was the original language of man. Supporting evidence for this view is quite substantial. First of all, in Hebrew the names of animals express very accurately their nature and characteristics -- more so, indeed, than in any other ancient language. This would tie in with the fact that Adam, soon after his creation, gave names to the animals by observing the peculiar qualities and characteristics of each species (Genesis 2:19-20). Second, proper names, like Adam, Eve, and Cain, have significant meanings in Hebrew, some of which are actually assigned to them in the Old Testament Scriptures (Genesis 2:23; 3:20; 4:1). Third, the names of various ancient nations appear to be of Hebrew origin, being derived from the sons and grandsons of Shem, Ham and Japheth: as, for example, the Assyrians from Ashur; the Elamites from Elam; and the Aramaeans from Aram. An argument can therefore be made for some form of Hebrew having been the first language spoken and heard in this world; but be that as it may, it is an indisputable fact that practically the whole of the Old Testament is written in the Hebrew. The only exceptions are in Aramaic (a close, cognate language to Hebrew) which did, in fact, supersede Hebrew at the time of the captivity. These exceptions are two parts of the book of Ezra (4:8-6:18; 7:12-26), accounted for by Aramaic being the official language of the Persian Empire; a verse in Jeremiah (10:11), where there is a quotation of an Aramaic proverb; and quite a large section of the book of Daniel (2:4 to 7:28), where Aramaic is used, probably because the entire section deals with the nations of the world. Old Testament Summary Summing up, then, what were the means God used to ensure the preservation of His Word? The first was the Jew's profound reverence for the Holy Scriptures. A Jew would literally tremble before the written Word. According to Philo and Josephus, they would suffer any torments, and even death itself, rather than change anything in the Holy Scriptures. God used this reverence for the text to prevent it from being falsified and corrupted. Second, there were the solemn commands of the Scriptures, such as Deuteronomy 4:2: "Ye shall not add unto the word which I command you, neither shall ye diminish ought from it." These commands, issued with divine authority, instilled genuine fear into men's hearts. Third, these scrolls were laid up in the Holy of Holies. There being no more sacred spot on earth, it placed them beyond the reach of interfering hands. Fourth, the sheer professionalism of the scribes and Massoretes secured and preserved a pure text. They were great scholars, skilled in the divine law and revered as interpreters of the Holy Scriptures. Fifth, there was the oversight of prophets. Throughout the Old Testament period, prophets exercised a unique ministry and they were well able to superintend the copying work. Any error in transcription would have been quickly detected by them. Sixth, the Jews constantly repeated their Scriptures, as Deuteronomy 6:7 clearly shows: "Thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up." These repetitions created such familiarity with the text that if so much as a word had been altered, it would have been immediately noticed and, without doubt, strong and even vehement protest would have been made.

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Seventh, Christ and His apostles confirmed the Scriptures as they were received in their times. The standard text used by them is the very same as we use today. Their unhesitating citation of it as God's Word is an indisputable seal of its authenticity and reliability. These and other considerations lead us to believe that God has wonderfully preserved the Old Testament text. When the Old Testament is read, according to the Massoretic text, we can believe that we are reading and hearing the Word of God. Interesting as they may be, it is not for us to accept peculiar renderings from the Dead Sea Scrolls, from the Latin version, or from any other source. God has preserved His Word. This is not to be understood as meaning that, throughout history, God has performed repeated miracles, nor that He has "inspired" the various rabbis and scribes who worked on the text. . . . The doctrine of "providential preservation" requires careful definition. What exactly do we mean by it? Here, I would quote the words of Professor John H. Skilton: "God who gave the Scriptures, who works all things after the counsel of his will, has exercised a remarkable care over his Word, has preserved it in all ages in a state of . . . purity, and has enabled it to accomplish the purpose for which he gave it".7 The Hebrew text, then, was originally given by Moses and the prophets; it was faithfully copied by the scribes, standardized by Ezra along with the Men of the Great Synagogue, endorsed by our Lord and His apostles, and edited with meticulous care by the Massoretes. Orthodoxy requires that we boldly affirm our faith in the Old Testament as translated from the Hebrew Masoretic text.

7. “The Service of God” (hJ latrei÷a) a. The Israelites had the distinct honor of serving God in the tabernacle and temple. b. David thought serving God as a doorkeeper in the house of God a great honor and

would rather do that than dwell in the tents of the wicked (Ps. 84:10). c. The Israelites could worship God through their sacrifices, offerings, cleansings,

and other ceremonies. d. latrei÷a is “to perform religious rites as a part of worship — ‘to perform

religious rites, to worship, to venerate, worship” (Louw-Nida).9 Note that the word is used only for the worship of God, not for any other kind of service (hence the KJV italics “of God.”) Paul also uses the word in Romans 12:1:

Parakalw ◊ ou™n uJma◊ß, aÓdelfoi÷, dia» tw ◊n oikti÷rmwn touv Qeouv, parasthvsai ta» sw¿mata uJmw ◊n qusi÷an zw ◊san, aJgi÷an, euja¿reston tw◊ Qew◊, th\n logikh\n latrei÷an uJmw ◊n. -Application: Giving yourself to God as a living sacrifice is worship. The articular form found here in Romans 9:4, “the” worship, is found elsewhere in the NT only in Hebrews 9:6, where the KJV translates it “service of God,” as it does in Romans 9:4: Heb. 9:6 tou/twn de« ou¢tw kateskeuasme÷nwn, eiß me«n th\n prw¿thn skhnh\n dia» panto\ß eisi÷asin oi ierei√ß, ta»ß latrei÷aß epitelouvnteß: Heb. 9:6 Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. Elsewhere, the noun is found only in John 16:2 and Hebrews 9:1.10 In the OT, the KJV

9 latrei÷a, aß, hJ (cp. la¿tron ‘payment’ and s. next entry; Pind. et al.; LXX. On the cultic t.t. h ∂dwøbSo s. Elbogen 4) in cultic usage service/worship (of God) (Pla., Apol. 23b touv qeouv, Phdr. 244e; Sb 1934, 3 [?]; LXX; Philo, Ebr. 144 al.; Jos., Bell. 2, 409; Ar. 2, 1; Mel., P. 67, 475; Ath. 13, 2; Orig., C. Cels. 2, 78, 16; 4, 22, 13; Did., Gen. 135, 18) Ro 9:4; logikh\ l. 12:1 (s. logiko/ß). dikaiw¿mata latrei÷aß regulations for worship Hb 9:1. ta»ß l. e˙pitelei√n perform the rites vs. 6. l. prosfe÷rein tw◊ˆ qew◊ˆ offer a service to God J 16:2. Of image-worship l. qew◊n nekrw◊n D 6:3; cp. Dg 3:2.—DELG s.v. la¿tron. M-M. TW. 10 John 16:2 aÓposunagw¿gouß poih/sousin uJma◊ß: aÓll∆ e¶rcetai w‚ra, iºna pa◊ß oJ aÓpoktei÷naß uJma◊ß do/xhØ latrei÷an prosfe÷rein tw◊ Qew◊. John 16:2 They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God

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translates the Hebrew as “service” in a religious context where the LXX renders the Hebrew equivalent word translates latreia in the canonical books, while in the Apocrypha the word is rendered “religion” in the KJV; see: Ex 12:25-26; 13:5; Josh 22:27; 1Chr 28:13; 1Mac 1:43; 2:19, 22; 3Mac 4:14. The Hebrew word from which the LXX gets latreia is:

h∂dObSo, in 1–2C also h∂dwøbSo (140 times); dbo, Bauer-L. Heb. 474k; Heb. inscr. T. Arad 5:14; SamP. eäbˆäda;

MHeb., DSS (Kuhn Konkordanz 154f): oSbOdåt, wøt ∂dObSo, MRkVtådObSo: —1. work Ex 511 66 Ps 10423, h∂dObSo parallel with hRcSoAm Is 3217; dRbRo tådObSo work for a slave Lv 2539, oSi mAcDÚa job of carrying Nu 447 (cf. Milgrom JQR 61 (1970/71):132ff), hÎn;DtAm iSo duty of carrying gifts Nu 187; iSo bOr much work Lam 13, hDm ∂dSaDh tådObSo agricultural labour 1C 2726; his labour (of a person) parallel with wølDoÚDp Ps 10423, his labour (of God) Is 2821 (vRad Theol.5:170ff; Ges. Stud. 2:236ff; Wildberger BK 10:189), h∂q∂d…VxAh iSo Is 3217; oDréy …wnEt ∂dObSo our agricultural settlements Neh 1038, ˘ dbo qal. 1 a (but see also below, 3); X;UbAh tådObSo working (and workers) with byssus 1C 421, hDoSbOd ∂h the tasks Ex 3942, h∂dObSo tRkaRlVm performance of a duty Lv 237; enforced labour (W.H. Schmidt BK 2:41; Wildberger BK 10:539) Ex 114 223 59.11 69 Dt 266 1K 124 Is 143 2C 104; —2. service which is rendered: hwhy tådObSo service for Yahweh Jos 2227, yIt ∂dObSo my own service Gn 3026 :: oSbOdåt mAmVlVkøwt service for the kingdom (earthly) 2C 128, JKRl;RmAh iSo 1C 2630; lRhOa iSo service at the tent Ex 3016, iy ty;Eb iSo 1C 2324, N;DkVv;ImAh iSo Nu 37; oDbAd oSbOd ∂h to do the duty: with yîd;DmIo Gn 2927, with tEa 3026, cj. 2S 1919 (rd. _tådObSo …wdVbDo); h∂dObSo attendance on, with M¥ˆyˆwVlAh Ezr 820; —3. service of worship: a) ceremonially (de Vaux Inst. 2:89f = Lebensordnungen 2:85; Reicke-R. Hw. 595ff; Hermisson WMANT 19 (1965):13f): iSoDh yEl;Vk ceremonial objects 1C 928; iSoÅw iSo individual acts of worship

1C 2814 2C 3413; h∂dObSo tådObSo the act of worship Nu 447, …wnEt∂dObSo yérDo centres for our worship Neh 1038 (Rudolph Esr.-Neh. 178; Galling ATD 12:241, :: 1, see above; b) cultic custom Ex 1225f, with rAmDv 135; —Ps 10414 rd. t;ådUbSo; cj. Jb 2412 for MyItVm ryIoEm prp. MDt ∂dObSoEm :: TOB. The only two references to latreia in the apostolic patristics are Didache 6:3 and Diog 3:2, where it is translated “worship.”

8. “The Promises” (ai epaggeli÷ai) a. God made many promises to Israel, from promises of physical blessing, to

promises of future spiritual deliverance, to promises of special care, etc—the Lord directed/directs the course of the world for the sake of Israel (Deut 32:8—and can we not conclude that He does the same for His church?) but none higher than the promise of the Messiah (Dt. 18:15; Gal. 3:16). Our great God, in His infinite goodness, gave many precious promises to Israel. They were to cherish them, meditate upon them, and appeal to God on their basis. So should we do with the promises He has made to us.

b. Galatians 3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

c. Gal. 3:16 tw◊ de« ∆Abraa»m errh÷qhsan ai epaggeli÷ai, kai« twˆ◊ spe÷rmati aujtouv. ouj le÷gei, Kai« toi√ß spe÷rmasin, wJß epi« pollw ◊n, aÓll∆ wJß ef∆ eno/ß, Kai« twˆ◊ spe÷rmati÷ sou, o¢ß esti Cristo/ß.

“Whose are the Fathers” (w—n oi pate÷reß) d. Out of the Israelites are the fathers, the patriarchs, Abraham, Isaac, and Jacob.

service. Heb. 9:1 Ei•ce me«n ou™n kai« hJ prw¿th skhnh\ dikaiw¿mata latrei÷aß, to/ te a‚gion kosmiko/n. Heb. 9:1 ¶ Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.

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e. Exodus 3:6 Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God.

f. Just like the Hebrew structure of Exodus 3:6 implies that Abraham, Isaac, and Jacob were still around (and thus the Lord Jesus used the text to prove the resurrection from the dead against the Sadducees, Matthew 22:32, etc.; while the verb “are” is italicized, it is necessary), for the same reasons mentioned above, a present tense verb is here implied, so “of whom are the fathers,” which in a similar way supports the present existence of Abraham, Isaac, and Jacob, against the soul sleep advocates and our modern Sadducees.

g. Out of the Israelites came the Messiah, according to the flesh. h. Matthew 1:1-2 The book of the generation of Jesus Christ, the son of David, the

son of Abraham. 2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob begat Judas and his brethren.

i. “Salvation is of the Jews” (Jn 4:22). j. Israel knew her history and from which line Messiah would be born. They had

all the advantages to be saved. 9. “Who Is over All” (oJ w·n epi« pa¿ntwn)

a. The Christ, born through Israel, is over all, He is sovereign. b. The Messiah must be ruler. He is no sub-god; He is the supreme God. It makes

perfect sense that if the Messiah is oJ w·n epi« pa¿ntwn, He must be Qeo\ß eujloghto\ß eiß tou\ß aiw ◊naß as well. Note that He did not become over all, but in His ontological existence He exists as the one over all; He is oJ w·n epi« pa¿ntwn. Nor is His ontological supremacy limited to certain things; He is epi« pa¿ntwn. Hallelujah!

10. “God Blessed for ever” (Qeo\ß eujloghto\ß eiß tou\ß aiw ◊naß) a. Paul concludes by giving the doxology of Christ: He is God, and God is blessed

for ever. God is in His very being blessed. His essential blessedness is a glorious subject for our meditation and praise.

b. Christ is ontologically eternally blessed as God and worthy of praise by man. He is God.

c. The fact that Christ is the God-man, and He came from Israel, is the highest blessing that can be conceived, and it appropriately sums up the amazing blessings given to the nation of Israel.

d. Is Romans 9:5 an affirmation of the Deity of Christ? KJV: Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. RSV: to them belong the patriarchs, and of their race, according to the flesh, is the Christ. God who is over all be blessed for ever. Amen. (similar renderings are found in the text of other modern versions (NEB, etc.), or mentioned in the footnotes in various modern versions, such as the NIV, HCSB, etc.) The KJV punctuates the verse as does the TR: w—n oi pate÷reß, kai« ex w—n oJ Cristo\ß to\ kata» sa¿rka, oJ w·n epi« pa¿ntwn, Qeo\ß eujloghto\ß eiß tou\ß aiw ◊naß. aÓmh/n. The UBS punctuates the verse as follows, in a way that accord with the translation of the RSV: w—n oi pate÷reß, kai« ex w—n oJ Cristo\ß to\ kata» sa¿rka, oJ w·n epi« pa¿ntwn Qeo\ß eujloghto\ß eiß tou\ß aiw ◊naß, aÓmh/n. The difference is the comma in the TR after pa¿ntwn, and the period/comma after aiw ◊naß. The difference that makes the TR affirm the Deity of Christ in this verse, while

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the UBS/CT does not affirm it, is the comma/lack of a comma after pa¿ntwn. The affirmation of Christ’s Deity in Romans 9:5 in the TR, and the lack of such an affirmation in the CT, is typical of the theological slant of the two Greek New Testaments (cf. Acts 20:28; 1 Timothy 3:16; John 3:13; 1 John 5:7; Revelation 1:8, 11; etc.). The CT cannot begin to build lists like this for the TR. So which is correct? Does Romans 9:5 affirm the Deity of Christ, or not? (much of the discussion below come from Cranfield on Romans in the International Critical Commentary) Arguing against the Deity of Christ in Romans 9:5, and in favor of either, “who is over all. God be blessed for ever, Amen.” or, “God who is over all be blessed for ever, Amen.” or “He who is over all, God, be blessed for ever, Amen.” are mainly two. 1.) Four uncial manuscripts (A B C L)—note the inclusion of Vaticanus (B)—have a

point after sa¿rka, either by the first hand or by subsequent correctors, as do a handful of miniscules.

2.) To quote Metzger’s Textual Commentary on the Greek New Testament, “nowhere else in his genuine epistles [Tit 2:13 is generally regarded as deutero-Pauline] does Paul ever designate ho Christos as Theos. In fact, on the basis of the general tenor of his theology it was considered tantamount to impossible that Paul would have expressed Christ’s greatness by calling him God blessed for ever.” This heretical, modernistic, junk “reason” is the main one for the UBS punctuation. Note that this “reason” also assumes the validity of another CT corruption, namely in Romans 14:10-12 changing judgment seat of “Christ” (v. 10) who is “God” (v. 12), into “judgment seat of God” (v. 10, 12). One with a TR notes that only a few chapters after Romans 9:5, in the same book, Paul exceedingly unequivocally identifies Christ as Theos. The TR has 98% of MSS agreeing with it in reading “Christ” in v. 10, while “God” is supported by Aleph, A, B, and C (supporting the idea that these were Arianizing MSS).

In favor of the Deity of Christ in Romans 9:5: 1.) The arguments against it are exceedingly poor. The punctuation argument neglects

the fact that “the presence of marks of punctuation in early manuscripts of the New Testament is so haphazard that one cannot infer with confidence the construction given by the punctuator to the passage. For example, in Ro 9:2-4 codex Alexandrinus has a colon after mega¿lh in ver. 2, one between Cristouv and uJpe«r and another after sa¿rka in ver. 3, and one after ∆Israhli√tai in v. 4. Codex Vaticanus has a colon at the end of Ro 9:3, after both occurrences of ∆Israh/l in ver. 6, after ∆Abraa¿m in ver. 7, ÔRebe÷kka in ver. 10, and aujtouv in ver. 22!” Besides, Vaticanus and its allies are exceedingly corrupt MSS in general, frequently adding, dropping, switching, etc. words, and they appear to have been under Arian influence, through their regular omission or corruption of texts dealing with the Deity of Christ (1 Timothy 3:16; Acts 20:28 [note, both by Paul]; Jude 4; John 3:13; 1:18; cf. Revelation 1:8, 11, etc.) Furthermore, no one is certain objectively about who put these punctuation marks in—the date of the punctuation, even as the date of the Vaticanus MSS itself, is not based upon objective external evidence.

2.) In particular in regard to the rendering “God who is over all be blessed for ever, Amen,” as in the RSV, the correct Greek for “God who is over all” would be oJ epi« pa¿ntwn Qeo¿ß, without the w·n.

3.) The argument that Paul does not call Christ Theos is inherently modernistic, assumes Titus 2:13 is not inspired, goes against overwhelming evidence in 1 Timothy 3:16, assumes Paul did not say what the MSS evidence indicates in Acts 20:28, ignores Paul’s frequent ascription of passages about Jehovah in the OT to the Lord Jesus, assumes that the Holy Spirit would not inspire what Paul was penman for to call

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Christ Theos, although the Spirit led John (John 20:28; 1:1; etc.), Peter (2 Peter 1:1), and the other NT writers to do so, and has many other problems. Any translation or Greek testament that accepts the Arian position on Romans 9:5 is influenced by theological liberalism and apostasy, rather than objectivity of evidence. Note that in 1 Timothy 3:16 failing to call Christ “God manifest in the flesh” (Qeo\ß efanerw¿qh en sarki÷) has a grammatical issue (o§ß w/o antecedent) stating that some unknown person appeared in a body (o§ß efanerw¿qh en sarki÷), again in 1 Timothy 3:16 the TR has the overwhelming majority of MSS.

4.) The positive evidence for “who is over all, God blessed for ever, Amen” is overwhelming.11

a.) Pauline doxologies are generally either an integral part of the preceding sentence or else closely connected with it (the doxology referring to a person named in the preceding sentence), and do not stand in complete asyndeton, as, according to the Arian view of the punctuation, Romans 9:5 would do. Compare, e. g., 1:25; 11:36; 2 Cor 11:31; Gal 1:5; 2 Tim 4:18.

b.) Whenever baruk or its Greek equivalent eujloghto/ß is used in the Bible in an independent doxology, it is always (apart from one known exception: in the LXX version of Psalm 68[LXX: 67]:19—apparently a duplicate translation/LXX textual corruption—it is also worth seeing if there are textual variants in the LXX on this—has been inserted before eujloghto\ß ku/rioß)12 the first word of the sentence, and the same rule is regularly applied also in extra-Biblical Jewish usage. Compare, e. g., Gen 9:26; 1 Sam 25:32; Ps 28:6 (LXX 27:6); 31:21-22 (LXX 30:21);13 41:13 (LXX, 40:14); 66:20 (LXX, 65:20) Luke 1:68; 2 Cor 1:3; Eph 1:3; 1 Pet 1:3; 1QM 13:2; 14:4; and in the Eighteen Bendedictions. It should be remembered how characteristic of Jewish worship this ‘Blessed be . . .’ formula is. This is a very strong, indeed, a conclusive argument in favor of the Trinitarian position on Romans 9:5. Qeo\ß eujloghto\ß eiß tou\ß aiw ◊naß is not a doxology, but a description of Christ.

c.) the expression eujloghto\ß eiß tou\ß aiw ◊naß is twice besides used by Paul, 11 One other alternative translation that favors the Deity of Christ is “who is God over all, blessed for ever, Amen,” connecting Qeo\ß with e˙pi« pa¿ntwn. However, the translation that is found in the KJV is to be preferred. 12 Note the underlined phrase at the end of 67:18 (LXX), which corresponds with nothing in Hebrew, and probably is simply a copyist error, reduplicating the next phrase (the eujloghto\ß ku/rioß) and therefore does not undermine the argument below by any means: Psa. 67:19 aÓne÷bhß eiß u¢yoß hjØcmalw¿teusaß aicmalwsi÷an e¶labeß do/mata e˙n aÓnqrw¿pw kai« ga»r aÓpeiqouvnteß touv kataskhnw◊sai ku/rioß oJ qeo\ß eujloghto/ß Psa. 67:20 eujloghto\ß ku/rioß hJme÷ran kaq∆ hJme÷ran kateuodw¿sei hJmi√n oJ qeo\ß tw◊n swthri÷wn hJmw◊n dia¿yalma BLXX (67:18) Thou art gone up on high, thou hast led captivity captive, thou hast received gifts for man, yea, for they were rebellious, that thou mightest dwell among them. BLXX (67:19) Blessed be the Lord God, blessed be the Lord daily; and the God of our salvation shall prosper us. Pause. 13 Gen. 9:26 kai« ei•pen eujloghto\ß ku/rioß oJ qeo\ß touv Shm kai« e¶stai Canaan pai√ß aujtouv 1Sam. 25:32 kai« ei•pen Dauid thvØ Abigaia eujloghto\ß ku/rioß oJ qeo\ß Israhl o§ß aÓpe÷steile÷n se sh/meron e˙n tau/thØ eiß aÓpa¿nthsi÷n mou Psa. 27:6 eujloghto\ß ku/rioß o¢ti eish/kousen thvß fwnhvß thvß deh/sew¿ß mou Psa. 30:22 eujloghto\ß ku/rioß o¢ti e˙qauma¿stwsen to\ e¶leoß aujtouv e˙n po/lei periochvß Psa. 40:14 eujloghto\ß ku/rioß oJ qeo\ß Israhl aÓpo\ touv aiw◊noß kai« eiß to\n aiw◊na ge÷noito ge÷noito Psa. 65:20 eujloghto\ß oJ qeo/ß o§ß oujk aÓpe÷sthsen th\n proseuch/n mou kai« to\ e¶leoß aujtouv aÓp∆ e˙mouv Luke 1:68 Eujloghto\ß Ku/rioß oJ Qeo\ß touv ∆Israh/l, o¢ti e˙peske÷yato kai« e˙poi÷hse lu/trwsin tw◊ law◊ aujtouv, 2Cor. 1:3 π Eujloghto\ß oJ Qeo\ß kai« path\r touv Kuri÷ou hJmw◊n ∆Ihsouv Cristouv, oJ path\r tw◊n oikti÷rmwn kai« Qeo\ß pa¿shß paraklh/sewß, Eph. 1:3 π Eujloghto\ß oJ Qeo\ß kai« path\r touv Kuri÷ou hJmw◊n ∆Ihsouv Cristouv, oJ eujlogh/saß hJma◊ß e˙n pa¿shØ eujlogi÷a pneumatikhØv e˙n toi√ß e˙pourani÷oiß e˙n Cristw◊: 1Pet. 1:3 π Eujloghto\ß oJ Qeo\ß kai« path\r touv Kuri÷ou hJmw◊n ∆Ihsouv Cristouv, oJ kata» to\ polu\ aujtouv e¶leoß aÓnagennh/saß hJma◊ß eiß e˙lpi÷da zw◊san di∆ aÓnasta¿sewß ∆Ihsouv Cristouv e˙k nekrw◊n,

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and each time unquestionably not in an ascription of praise, but in an assertion regarding the subject of the sentence; Romans 1:25;14 2 Cor 11:31; whereas he twice uses the phrase eunlogetos ho Theos, as an ascription of praise, without joining eiß tou\ß aiw ◊naß. If one looks at 2 Corinthians 11:31 (oJ Qeo\ß kai« path\r touv Kuri÷ou hJmw ◊n ∆Ihsouv Cristouv oi•den, oJ w·n eujloghto\ß eiß tou\ß aiw ◊naß, o¢ti ouj yeu/domai.), not only the same phrase as in Romans 9:5 is employed, but the same construction with oJ w·n occurs, and there the whole refers to the subject of the sentence. No one would here submit that the participle in this context was a wish or exclamation, or that it introduced an entirely new person. No one would deny that it refers back to the previous subject, and that surely is the correct way to view the same construction in Rom 9:5.

c.) The use of to\ kata» sa¿rka in v. 5a suggests that an antithesis is going to follow.

d.) An independent doxology would be rather surprising at this point, since, though a recital of Israel’s privileges might well ordinarily have been an occasion for such a doxology, in this case they have been mentioned in order to emphasize the grieviousness of the Jews’ disobedience. (A dependent doxology like that of 1:25 would be a different matter and would be perfectly natural).

e.) The only natural way to take oJ w·n in the position it holds in the collocation of words forming vv. 3-5 is as the equivalent of hos estin, “who is.”

f.) The great majority of patristic writers took Romans 9:5 as evidence for the Deity of Christ, including Irenaeus, Justin Martyr, Hippolytus, Tertullian, Origen, Chrysostom, Theodore of Mopsuestia, Theodoret, Theophylact, Ambrosiaster, Augustine, and Pelagius. This was also the common view of later interpreters.

Alford concludes his comments on Romans 9:5 by stating that the Trinitarian view of the passage “is then not only that most agreeable to the usage of the Apostle, but the only one admissible by the rules of grammar and arrangement. It also admirably suits the context: for, having enumerated the historic advantages of the Jewish people, he concludes by stating one which ranks far higher than all,—that from them sprung, according to the flesh, He who is God over all, blessed for ever.”

So the doxology of Romans 9:5 is actually affirming, first, Christ’s lordship over all things (cf. 14:9; Phil 2:10)—the pa¿ntwn is a neuter, but an inclusive one which includes persons as well as things (cf. the neuter singular in Jn 6:37, 39; 17:24 and the neuter plural in 1 Cor 1:27f (in the light of 1:26); Col 1:16), and secondly His divine nature as Theos.

12.) It should be noted that Paul’s sorrow in Romans 9:1-5 is not very consistent with a strong Calvinistic position on the rest of Romans 9. Why would Paul have sorrow and be willing to be accursed from Christ for those that God has reprobated and chosen to eternal damnation from eternity past? If Christ did not suffer on the cross for unconverted Jews because of limited atonement, why would Paul be willing to suffer damnation to save them? Is Paul more righteous than God? Only if God really does desire the salvation of all men (2 Peter 3:9) is Romans 9:1-5 sensible. One cannot allege that Paul’s willingness to be damned for the sake of Israel if it would save them was mere national sympathy with them as a fellow Jew. His loyalty to Christ must necessarily come first, before flesh and blood loyalty, and if Christ did not die for those who are ultimately lost, then Paul would not be acting Scripturally in expressing his desire. Nor could the Holy Ghost really bear witness to Paul’s actions if he was merely expressing a human desire based on his common racial background. Romans 9:1-5 is an important text in considering the rest of Romans 9. It should also make clear to us that the context of Romans 9:6ff is national, dealing with Israel. 14 25 oiºtineß meth/llaxan th\n aÓlh/qeian touv Qeouv e˙n tw◊ yeu/dei, kai« e˙seba¿sqhsan kai« e˙la¿treusan thØv kti÷sei para» to\n kti÷santa, o¢ß e˙stin eujloghto\ß eiß tou\ß aiw◊naß. aÓmh/n.

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IV. The Process of Election (Romans 9:6-13) A. God Elects through the Promise of His Word (vv. 6-9)15

1. The Jew hearing Paul’s message of the righteousness of God in Romans 1-8 might charge Paul with preaching a different gospel than the OT afforded, and thus would not believe. The Gentile hearing the same message might question God’s veracity because of how he seemingly observed God casting off His people, and thus might stagger at the promise God made to eternally save.

2. To answer the objections, Paul writes chapters 9-11 as a theodicy, which make several points: (1) God was not unfaithful to Israel; consequently, God will be faithful to you. (2) The salvation Paul preached to the Gentiles was the same message God delivered to OT Israel. (3) God wants people to be saved, but man’s lack of salvation is not God’s fault. (4) God works through Israel to save not only the Jews, but also the Gentiles, who in turn will provoke the Jews to be saved.

3. God will faithfully save you! Why? Because you did not reject the advantages He gave you, and because He selected you to salvation. Therefore, you have a right to the righteousness of God.

4. When God elected, chose, or selected you to receive His righteousness, He did so based on objective criteria: The promise of His Word and the purpose of His will. a. The Promise of His Word is to those who have faith in His way. b. The Purpose of His Will is to save by grace those whom He chooses.

5. Paul expresses deep sadness over Israel’s rejection of the righteousness of God, seeing they had unique advantages to be saved (vv. 1-5).

6. When one considers the covenants and promises found in the law of God, one may ask if God stopped fulfilling His Word. Did God stop blessing His people? Is Israel no longer God’s chosen people? Did He remove the everlasting kingdom from Israel? a. The Abrahamic, Mosaic, and Davidic covenants pertained to Israel.

(1) Abrahamic–Gen. 12:1-3; 15:1-5 ff.; 17:4-8, 21. (2) Mosaic–Exodus 19-31. (3) Davidic–II Sam. 7:12-16.

b. The promises that God would send a Redeemer and would redeem His people pertained to Israel (Gal. 3:16; cf. Is. 40).

7. Did the Word of God fall? Paul says, No, the Word of is still in effect; it did not fail. a. Hath taken none effect (ekpe÷ptwken) was used in that day to describe a ship that

had run aground. God’s Word had not failed to fulfil its course; it had not fallen to the ground. The perfect tense would be used to indicate that the Word had fallen to the ground, with results that continued, once having failed to be fulfilled, it could not but help to continue to be so.

b. God’s Word which He spoke in the covenants and promises still were in effect. They were in effect (at this time) for those Jews who were truly saved, those who were true Israel.

c. Note BDAG on the oi–oß in Romans 9:6.16

15 6 oujc oi–on de« o¢ti e˙kpe÷ptwken oJ lo/goß touv Qeouv. ouj ga»r pa¿nteß oi e˙x ∆Israh/l, ou∞toi ∆Israh/l: 7 oujd∆ o¢ti eisi« spe÷rma ∆Abraa¿m, pa¿nteß te÷kna: aÓll∆ ∆En ∆Isaa»k klhqh/setai÷ soi spe÷rma. 8 touvt∆ e¶stin, ouj ta» te÷kna thvß sarko/ß, tauvta te÷kna touv Qeouv: aÓlla» ta» te÷kna thvß e˙paggeli÷aß logi÷zetai eiß spe÷rma. 9 e˙paggeli÷aß ga»r oJ lo/goß ou∞toß, Kata» to\n kairo\n touvton e˙leu/somai, kai« e¶stai thØv Sa¿rra uio/ß. 16 oi–oß, a, on relative pron. (Hom.+) pert. to being similar to someth. or belonging to a class, of what sort (such) oi–oß . . . toiouvtoß as . . . so (Oenomaus in Eus., PE 5, 27, 5; Sir 49:14) 1 Cor 15:48ab; 2 Cor 10:11. to\n aujto\n aÓgw◊na . . . oi–on ei¶dete the same struggle . . . as you saw (oi–on refers to significance, as GDI 4999 II, 10 [Crete] qa¿natoß oi–oß diakwlusei√=an instance of death whose significance hinders) in its severity Phil 1:30. oi–oi e˙te÷qhsan toiouvtoi kai« h™san Hs 9, 4, 6; cp. 9, 8, 1; 9, 17, 2. mh\ . . . genhqhvØß toiouvtoß, oiºouß aÓkou/omen you are not . . . to become like those of whom we hear, that B 10, 8.—The correlative can oft. be supplied fr. the context (POxy 278, 18; PRyl 154, 28; Gen 44:15; Jos., Ant. 10, 13): qli√yiß, oiºa ouj ge÷gonen Mt 24:21 (Da

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8. Paul explains how that the Word of God relative to Israel’s promises was still active. The reason God was not their God spiritually was because ouj ga»r pa¿nteß oi ex ∆Israh/l, ou∞toi ∆Israh/l: “they are not all Israel, which are of Israel. Spiritual Israel, believing Jews (NOT Gentiles and Jews together, or an alleged universal church composed of all believers, Jew and Gentile), was the recipient of the promises. The illustration of “spiritual Israel” in Romans 9 is found in 11:1-11, where believing Jews, of whom Paul gives himself as an example, are shown to be the ones who had the promises given to them, and who were not cast away. This principle of the salvation of the elect remnant as true Israel is taught in the OT (Jeremiah 50:20).17

9. ek is used in the sense of origin, and it may be used of family, town, race, people, etc. (BDAG).

10. The true Israel is distinguished from those “of Israel,” those who were simply of Jewish lineage. a. Jesus distinguishes those who were disciples of His versus those who were truly

disciples (Jn. 8:30-32;18 cf. 1:47—Nathaniel is ⁄Ide aÓlhqw◊ß ∆Israhli÷thß). 12:1 Theod.); Mk 9:3; 2 Cor 12:20ab; 2 Ti 3:11a; Rv 16:18 (cp. Da 12:1 LXX and Theod.: the latter smooths the text with a redundant qli√yiß). uJgie«ß h™n oi–on kai« e˚wra¿kein aujto/ the (tree) was as healthy as I had (earlier) seen it Hs 8, 1, 3; cp. 8, 3, 8; 8, 4, 6; 9, 17, 5. The pleonastic qli√yiß, oiºa ouj ge÷gonen toiau/th Mk 13:19 is to be explained on the basis of Hebr. In an indir. quest. (Epict. 4, 6, 4; Maximus Tyr. 18, 4e) Lk 9:55 v.l.; 1 Th 1:5; how great GPt 7:25; 2 Cl 10:4. In exclamations (Tat. 22, 1; B-D-F §304) oiºouß diwgmou\ß uJph/negka what persecutions I endured! 2 Ti 3:11b.—oujc oi–on o¢ti Ro 9:6 is a mixture of oujc oi–on (Hellenistic=ouj dh/ pou ‘by no means’ [Alexis Com., fgm. 201 Kock pe÷tetai, oujc oi–on badi÷zei; Diod. S. 1, 83, 4 oujc oi–on . . . , toujnanti÷on ‘by no means . . . , on the contrary’; Field, Notes 158]; Jos., C. Ap. 2, 238; s. Phryn. p. 372 Lob.; B-D-F §304; Rob. 732) and oujc o¢ti ‘not as if’ (B-D-F 480, 5; Rob. 1034).—oiosdhpotouvn, also written oi–oß dh/ pot∆ ou™n (Vett. Val. p. 339, 26; 354, 23; BGU 895, 28 [II AD] oiºw dh/pote ou™n tro/pw; Just., D. 125, 2 oiandhpotouvn), is found only in the textually doubtful vs. J 5:3 [4] v.l.: oiºw dhpotouvn katei÷ceto nosh/mati no matter what disease he had.—DELG. M-M. 17 20* In those days, and in that time, saith the LORD, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Note the Hiphil ryÌaVvAa; “those whom I cause to remain,” the elect remnant of Israel, are spared. :ryÌaVvAa r¶RvSaAl j™AlVsRa y¶I;k hÎnya¡RxD;mIt aâøl ◊w hä∂d…wh◊y tañøÚfAj_tRa ◊w …w…nY‰nyEa ◊w ‹ lEa ∂rVcy NôOwSo_tRa vå;qUb◊y hGÎwh◊y_MUa ◊n ay%IhAh t°EoDb…w ·MEhDh My ∞ImÎ¥yA;b 18 The perfect tense form of “believe” in v. 31 (pepisteukotas) demonstrates that the aorist “believed” (episteusan) in v. 30 denotes saving faith in many of those hearing Christ. All those “Jews which believed on him” in v. 31-32 had saving faith; it is possible that those who “believed” or received as true what Christ said in v. 30 constituted a larger group, out of which those in v. 31-32 had savingly believed, or that the two groups were synonymous.

Christ stated that they “are” (present tense) His disciples indeed “if” they continue (v. 31). Perseverance is evidence of already possessed saving faith, not a precondition to it. If they presently were the Lord’s disciples, then they would continue; if they did not, they never were His disciples. The “if . . . then” clause is an evidence/inference Greek third class conditional clause, so “the relation the protasis [the “if” section of the condition] [has] to the apodosis [the “then” section of the condition] is that of ground, or evidence . . . for example, ‘If she has a ring on her left hand, then she’s married.’ Notice that the protasis is not the cause of the apodosis. In fact, it is often just the opposite” (pg. 683, Greek Grammar Beyond the Basics, Wallace). The third class condition, rather than a first class condition, is employed in the passage because the evidence of continuance was not yet present; this accords with the greater framework of Biblical evangelistic methodology. Christ’s admonition to His new converts is good to give to any newly professed believer in the Lord; he should know what a “disciple indeed” looks like and have assurance of salvation promised him if he evidences himself as such (1 John 2:29; 3:7; 5:13). A study of the 110 uses of the verb pisteuo (“believe”) in John’s gospel and his epistles also reveals a definite distinction in his use of the aorist tense (found in 12:42) and the present (12:46) and perfect tenses. (The sample size for the imperfect (six verses) and future (five verses) is too small to make generalizations.) John uses pisteuo in the aorist mainly for the receipt of revelation from God as true; sometimes this reception is saving, sometimes not. The aorist is also used for the deepening of faith in those already converted, of faith in the Bible by saved persons, of acceptance of a statement as true, and of the world’s recognition that disciples are genuine by their mutual love. (See John 1:7; 2:11, 22-23; 4:21, 39, 41, 48, 50, 53; 5:44; 6:29-30; 7:31, 48; 8:24, 30; 9:18, 36; 10:38, 42; 11:15, 40, 42, 45; 12:38, 42, 47; 13:19; 14:29; 17:8, 21; 19:35; 20:8, 29, 31; 1 John 3:23.) By contrast, pisteuo as a present participle is always used for justifying faith (John 1:12; 3:15-16, 18, 36; 5:24; 6:35, 40, 47, 64; 7:38-39; 11:25-26; 12:44, 46; 14:12; 20:31; 1 John 5:1, 5, 10, 13). Similarly, as a simple present tense verb, pisteuo is almost always justifying faith (John 1:50; 3:12; 4:42; 5:38, 47; 6:36, 64; 8:45-46; 9:35, 38; 10:25-26, 37-38; 11:26; 12:36, 39, 44; 14:1, 10-11; 16:9, 30-31; 1 John 4:1; 5:13). John never uses the present tense for a reception of revelation that falls short of saving faith, unlike his clear use of the aorist for such an action. Pisteuo in the perfect tense embodies, in Johannine writings (John 3:18; 6:69; 8:31; 11:27; 16:27; 20:29, 1 John 4:16; 5:10) and elsewhere in the New Testament (Acts 15:5; 16:34; 18:27; 19:18; 21:20, 25; 2 Timothy 1:12; Titus 3:8), something close to the essence of saving

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b. Paul calls true Israel “the Israel of God” (to\n ∆Israh\l touv Qeouv, Gal. 6:16), where a contrast is made with believing Gentiles. Believing Gentiles, or converted and baptized Jews and Gentiles together, the church, are never called “Israel” in the NT. Spiritual Israel consists of Jews who are born after the Spirit (Gal. 4:29).

c. While all the physical descendents of Jacob receive the blessings of Romans 9:1-5 in this life (note that spiritual salvation is not one of the blessings guaranteed in that passage), they do not receive the eternal benefits of the Abrahamic, etc. covenants, but rather they are “cut off” from God’s “people.” Those that were not true believers in Israel were not, upon their death, reckoned as being genuinely part of Israel. People in OT Israel who committed various sins and were put to death for them were likewise said to be cut off from the people of God because “they which do such things shall not inherit the kingdom of God.” (Galatians 5:21). Note the “cut off” from God’s “people” terminology in Exodus 30:33, 38; 31:14; Leviticus 7:20, 21, 25, 27; 17:4, 9; 18:29; 19:8; 20:17, 18; 23:39 (here in a picture of repentance—those who do not repent will be cut off from God’s people, cf. Luke 13:3; Num 9:13; 15:30 (note that Numbers 15:30, through the association of the “stranger” and being “cut off,” illustrates that outward association with the nation of Israel is all that those who are “cut off” possess, for here those strangers among them had this and could thus be “cut off from among his people.”; Genesis 17:14. Compare Isaiah 53:8, where Christ is “cut off” because of “the transgression of my people.” We see in this text in Isaiah the connection between suffering the wrath of God and being cut off; also Daniel 9:26. In Zech 14:2, believing Jews in the end of the Tribulation are not “cut off” from Jerusalem. A good illustrative verse is: “For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.” (Leviticus 18:29). The unconverted Israelites were not reckoned as among true Israel upon their death. Only those with circumcised hearts were reckoned as true Israel, Dt 10:16, 30:6, Jer 4:4; cf. Psalm 125:5.

11. God made His covenant with those were true Israel, those of faith. Therefore, God’s promises and covenants are not violated in any way, signifying that God’s Word and His promises are still intact even though national Israel rejected Christ. The unbelieving

faith’s character and results. In accord with the nature of the Greek perfect, saving faith begins with a point action (initial trust in Christ) and it possesses abiding results (once saved, always saved). One is supernaturally born from above and irrevocably made a new creature in God’s family. The perfect tense is used in John’s writings and in the rest of the New Testament (except for two verses where personal justification is not in view at all, 1 Corinthians 9:17, Galatians 2:7) for saving faith. While accepting the fact that Jesus is the Messiah is a prerequisite to saving faith (note the aorist subjunctive preceding the present participle in John 20:31), simple recognition of this fact is not in itself sufficient to bring eternal life. To receive eternal life, one who has assented intellectually to the facts of Jesus’ Person must then actually trust in Him as Lord and Savior in the sense John meant with his use of the present and perfect tenses. Note the interplay in John 12:36-47: 36 While ye have light, believe (present tense, saving faith) in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37 But though he had done so many miracles before them, yet they believed not (imperfect, here lack of saving faith) on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed (aorist, receiving the report as true) our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe (present infinitive, saving faith), because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them. 41 These things said Esaias, when he saw his glory, and spake of him. 42 Nevertheless among the chief rulers also many believed (aorist, believing that He really did miracles, etc., but not the supernatural faith associated with the new birth and eternal life) on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: 43 For they loved the praise of men more than the praise of God. 44 Jesus cried and said, He that believeth (present participle, saving faith) on me, believeth (present indicative, saving faith) not on me, but on him that sent me. 45 And he that seeth me seeth him that sent me. 46 I am come a light into the world, that whosoever believeth on me should not abide in darkness. 47 And if any man hear my words, and believe not, (aorist subjunctive, receive the words as true) I judge him not: for I came not to judge the world, but to save the world.

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Israelite had no grounds to object when he was eternally lost, for, as Paul is going to demonstrate, the Old Testament picture that spiritual salvation is only for the believing remnant is its definite teaching. Paul is not coming up with some new “twist” on things, or changing the soteriological teaching of the Old Testament. His argument is entirely consistent with literal, grammatical-historical exegesis. Paul never takes the OT out of context. (Neither should we in our preaching and teaching.)

12. Paul verifies the point made in v. 6 with v. 7. Being a physical descendent of Abraham does not make one a child of Abraham and thus a child of God. spe÷rma ∆Abraa¿m, “Abraham’s seed” denotes the physical posterity; “children,” te÷kna, denotes the spiritual promise and is equal to true Israel in v. 6. It should be noted that we are dealing here, not as much with election in contrast with non-election, as with different sorts of election; all the children of Israel partook of national election, but only the believing remnant participated in spiritual salvation and personal election. ∆En ∆Isaa»k klhqh/setai÷ soi spe÷rma confirms that those only shall be called, truly and properly, for the purposes of the covenant, soi spe÷rma, who are descended from Isaac, and not those from Ishamael or any other son.

13. Verses 8-13 explain vv. 6-7’s assertion that only the children of faith are counted for the seed, proving it from Scripture.

14. Paul appeals to Scripture to say who are the true children of Abraham. According to Genesis 21:1219 (cf. Heb. 11:18)20 the seed would be called in Isaac, the son of promise.

15. Abraham had many children (Gen. 25:1-2 ff.),21 but the two sons in view are Isaac and Ishmael. Physical descent does not make one a child of promise. The spiritual seed would be in Isaac.

16. From the immediate context of Genesis 21:12, (“in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation,” Gen 21:12-13) one can see that the issue at hand is receipt of the promised blessings given in the Abrahamic covenant to the chosen nation; Isaac, not Ishmael, although physically from Abraham, received the Abrahamic covenant blessings. The context in Genesis relates to the nations which were to come from these two, not to the individual receipt of forgiveness of sins by faith or lack thereof on the part of Isaac, Ishmael, Sarah, or Hagar. Israel received their status as an elect nation simply because of God’s free grace and mercy. (While personal election is based upon foreknowledge, 1 Peter 1:2,22 the national election of Israel is

19 Gen. 21:12 And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. Gen. 21:13 And also of the son of the bondwoman will I make a nation, because he is thy seed. Gen. 21:12 ei•pen de« oJ qeo\ß tw◊ˆ Abraam mh\ sklhro\n e¶stw to\ rJhvma e˙nanti÷on sou peri« touv paidi÷ou kai« peri« thvß paidi÷skhß pa¿nta o¢sa e˙a»n ei¶phØ soi Sarra a‡koue thvß fwnhvß aujthvß o¢ti e˙n Isaak klhqh/setai÷ soi spe÷rma 13 kai« to\n uio\n de« thvß paidi÷skhß tau/thß eiß e¶qnoß me÷ga poih/sw aujto/n o¢ti spe÷rma so/n e˙stin

:oår`Dz äÔKVl añér ∂;qy q$DjVxˆyVb y ∞I;k ;h¡DlOqV;b o ∞AmVv hä∂rDc ÔKy¢RlEa r¶Amaø;t r°RvSa · lO;k ÔK$RtDmSa_lAo ◊w rAo ∞A…nAh_lAo ‹ÔKy‹‰nyEoV;b oôårý_lAa M#Dh ∂rVbAa_lRa My%IhølTa rRma ∏ø¥yÅw Gen. 21:12 :a…wáh äÔKSo√rÅz y¶I;k …w…n¡RmyIcSa ywâøgVl h™DmDaDh_NR;b_tRa M¶Ag ◊w Gen. 21:13

20 Heb. 11:17 Pi÷stei prosenh/nocen ∆Abraa»m to\n ∆Isaa»k peirazo/menoß, kai« to\n monogenhv prose÷feren oJ ta»ß e˙paggeli÷aß aÓnadexa¿menoß, 18 pro\ß o§n e˙lalh/qh o¢ti ∆En ∆Isaa»k klhqh/setai÷ soi spe÷rma: 19 logisa¿menoß o¢ti kai« e˙k nekrw◊n e˙gei÷rein dunato\ß oJ Qeo/ß: o¢qen aujto\n kai« e˙n parabolhØv e˙komi÷sato. 21 Gen. 25:1 ¶ Then again Abraham took a wife, and her name was Keturah. 25:2 And she bare him Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. 22 Note that there is no text in the New Testament, the LXX, or the apostolic patristic writers where proginosko or prognosis must mean anything other than “know before” or “foreknowledge,” not “foreordain,” and this definition is required in quite a few texts. Note the complete list: Acts 2:23 touvton thØv wJrisme÷nhØ boulhØv kai« prognw¿sei touv Qeouv e¶kdoton labo/nteß, dia» ceirw◊n aÓno/mwn prosph/xanteß aÓnei÷late: 1Pet. 1:2 kata» pro/gnwsin Qeouv patro\ß e˙n aJgiasmw◊ Pneu/matoß eiß uJpakoh\n kai« rJantismo\n aiºmatoß ∆Ihsouv Cristouv: ca¿riß uJmi√n kai« eirh/nh plhqunqei÷h.

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Acts 2:23 Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: 1Pet. 1:2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied. Acts 26:5 proginw¿skonte÷ß me a‡nwqen, e˙a»n qe÷lwsi marturei√n, o¢ti kata» th\n aÓkribesta¿thn aiºresin thvß hJmete÷raß qrhskei÷aß e¶zhsa Farisai√oß. Rom. 8:29 o¢ti ou§ß proe÷gnw, kai« prow¿rise summo/rfouß thvß eiko/noß touv uiouv aujtouv, eiß to\ ei•nai aujto\n prwto/tokon e˙n polloi√ß aÓdelfoi√ß: Rom. 11:2 oujk aÓpw¿sato oJ Qeo\ß to\n lao\n aujtouv o§n proe÷gnw. h£ oujk oi¶date e˙n ∆Hli÷a ti÷ le÷gei hJ grafh/; wJß e˙ntugca¿nei tw◊ Qew◊ kata» touv ∆Israh/l, le÷gwn, 1Pet. 1:20 proegnwsme÷nou me«n pro\ katabolhvß ko/smou, fanerwqe÷ntoß de« e˙p∆ e˙sca¿twn tw◊n cro/nwn di∆ uJma◊ß,

2Pet. 3:17 uJmei√ß ou™n, aÓgaphtoi÷, proginw¿skonte÷ß fula¿ssesqe, iºna mh/, thØv tw◊n aÓqe÷smwn pla¿nhØ sunapacqe÷nteß, e˙kpe÷shte touv idi÷ou sthrigmouv. Acts 26:5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. [This obviously does not mean “foreordain”!] Rom. 8:29 ¶ For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Rom. 11:2 God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 1Pet. 1:20 Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, [I believe that the KJV translation “foreordain” is present because of the perfect tense of the verb—it does not change, however, the fact that the sense of foreknow in a perfect-tense sort of way fits the context extremely well.] 2Pet. 3:17 Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. [The beloved brethren certainly did not “foreordain” anything here—they simply knew certain things beforehand!] LXX: Judith 9:6 kai« pare÷sthsan a± e˙bouleu/sw kai« ei•pan idou\ pa¿resmen pa◊sai ga»r ai oJdoi÷ sou eºtoimoi kai« hJ kri÷siß sou e˙n prognw¿sei Judith 11:19 kai« a‡xw se dia» me÷sou thvß Ioudai÷aß eºwß touv e˙lqei√n aÓpe÷nanti Ierousalhm kai« qh/sw to\n di÷fron sou e˙n me÷sw aujthvß kai« a‡xeiß aujtou\ß wJß pro/bata oi–ß oujk e¶stin poimh/n kai« ouj gru/xei ku/wn thvØ glw¿sshØ aujtouv aÓpe÷nanti÷ sou o¢ti tauvta e˙lalh/qh moi kata» pro/gnwsi÷n mou kai« aÓphgge÷lh moi kai« aÓpesta¿lhn aÓnaggei√lai÷ soi Judith 9:6 Yea, what things thou didst determine were ready at hand, and said, Lo, we are here: for all thy ways are prepared, and thy judgments are in thy foreknowledge. Judith 11:19 And I will lead thee through the midst of Judea, until thou come before Jerusalem; and I will set thy throne in the midst thereof; and thou shalt drive them as sheep that have no shepherd, and a dog shall not so much as open his mouth at thee: for these things were told me according to my foreknowledge, and they were declared unto me, and I am sent to tell thee. Wis. 6:13 fqa¿nei tou\ß e˙piqumouvntaß prognwsqhvnai

Wis. 8:8 ei de« kai« polupeiri÷an poqei√ tiß oi•den ta» aÓrcai√a kai« ta» me÷llonta eika¿zei e˙pi÷statai strofa»ß lo/gwn kai« lu/seiß ainigma¿twn shmei√a kai« te÷rata proginw¿skei kai« e˙kba¿seiß kairw◊n kai« cro/nwn Wis. 18:6 e˙kei÷nh hJ nu\x proegnw¿sqh patra¿sin hJmw◊n iºna aÓsfalw◊ß eido/teß oi–ß e˙pi÷steusan o¢rkoiß e˙peuqumh/swsin Wis. 6:13 She preventeth them that desire her, in making herself first known unto them. Wis. 8:8 If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times. Wis. 18:6 Of that night were our fathers certified afore, that assuredly knowing unto what oaths they had given credence, they might afterwards be of good cheer. Apostolic Patristic writers: Shep. 31:4 toi√ß ou™n klhqei√si pro\ tou/twn tw◊n hJmerw◊n e¶qhken oJ ku/rioß meta¿noian. kardiognw¿sthß ga»r w·n oJ ku/rioß kai« pa¿nta proginw¿skwn, e¶gnw th\n aÓsqe÷neian tw◊n aÓnqrw¿pwn kai« th\n poluploki÷an touv diabo/lou, o¢ti poih/sei ti kako\n toi√ß dou/loiß touv qeouv kai« ponhreu/setai eiß aujtou/ß. Shep. 66:5 kai« touvto pa¿ntwß e˙a»n [145] i¶dhØ th\n kardi÷an touv metanoouvntoß kaqara»n aÓpo\ panto\ß ponhrouv pra¿gmatoß. soi« de« su/mforo/n e˙sti kai« tw◊ oi¶kw sou nuvn qlibhvnai. ti÷ de÷ soi polla» le÷gw; qlibhvnai÷ se dei√, kaqw»ß prose÷taxen oJ a‡ggeloß touv kuri÷ou e˙kei√noß, oJ paradou/ß [146] se e˙moi÷: kai« touvto eujcari÷stei tw◊ kuri÷w, o¢ti a‡xio/n se hJgh/sato touv prodhlw◊sai÷ soi th\n qli√yin, iºna prognou\ß aujth\n uJpene÷gkhØß iscurw◊ß. Shep. 31:4 So, for those who were called before these days the Lord has established repentance. For since the Lord knows every heart and knows everything in advance, he knew the weakness of human beings and the cunning of the devil, and that he would do

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unconditional—Deuteronomy 7:6-8 should be read in this connection).23 An unbelieving Jew has no claim upon spiritual salvation because he is a Jew. God did not bestow the blessings upon Israel because they were worthy, but because of His grace. If He does not give spiritual salvation to everyone in the nation, He has violated no promise, for the unconverted Jew has nothing in himself that makes himself worthy of spiritual salvation, and God is under no obligation to save him, for He has made no promise of the sort to the entire physical seed.

17. Although the context of Genesis 21:12 deals with national promises, there is an allegorical point (Gal 4:24)24 which relates to the bondage of merely physical descent from Abraham without participation in the spiritual life in which he shared. The Jew that trusted that his descent from Abraham guaranteed him eternal life was deceived (Mt 3:9-12).25 Only believing Jews will receive the promised land (along with forgiveness of sin) in the Millenium—the unconverted will not be resurrected until the millenial reign is over, and then only to be cast forever into the lake of fire (Rev 20:1-15). It is also true that anyone who will believe in Christ, whatever his nationality, is spiritually made a

something evil to God’s servants and treat them wickedly. Shep. 66:5 And this will certainly be the case, if[48] he sees that the heart of the one who repents is free of every evil thing. But it is beneficial for you and your family to be afflicted now. But why am I telling you so much? It is necessary for you to be afflicted, just as that angel of the Lord who handed you over to me ordered. And give thanks to the Lord for this, that he considered you worthy to reveal the affliction to you in advance, so that by knowing about it in advance, you might endure it with fortitude.” 1Clem. 44:2 dia» tau/thn ou™n th\n aiti÷an pro/gnwsin eilhfo/teß telei÷an kate÷sthsan tou\ß proeirhme÷nouß kai« metaxu\ <e˙pimonh\n> [174] <dedw¿kasin>, [175] o¢pwß, e˙a»n [176] koimhqw◊sin, diade÷xwntai eºteroi dedokimasme÷noi a‡ndreß th\n leitourgi÷an aujtw◊n. 1Clem. 44:2 For this reason, therefore, having received complete foreknowledge, they appointed the officials mentioned earlier and afterwards they gave the offices a permanent character;[108] that is, if they should die, other approved men should succeed to their ministry.[109] 23 6 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. 7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: 8 But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt. 6 o¢ti lao\ß a‚gioß ei• kuri÷w tw◊ˆ qew◊ˆ sou kai« se« proei÷lato ku/rioß oJ qeo/ß sou ei•nai÷ se aujtw◊ˆ lao\n periou/sion para» pa¿nta ta» e¶qnh o¢sa e˙pi« prosw¿pou thvß ghvß 7 oujc o¢ti poluplhqei√te para» pa¿nta ta» e¶qnh proei÷lato ku/rioß uJma◊ß kai« e˙xele÷xato uJma◊ß uJmei√ß ga¿r e˙ste ojligostoi« para» pa¿nta ta» e¶qnh 8 aÓlla» para» to\ aÓgapa◊n ku/rion uJma◊ß kai« diathrw◊n to\n o¢rkon o§n w‡mosen toi√ß patra¿sin uJmw◊n e˙xh/gagen ku/rioß uJma◊ß e˙n ceiri« krataia◊ˆ kai« e˙n braci÷oni uJyhlw ◊ˆ kai« e˙lutrw¿sato e˙x oi¶kou doulei÷aß e˙k ceiro\ß Faraw basile÷wß Aigu/ptou s :hDm ∂dSaDh y¶EnVÚp_lAo r™RvSa My$I;mAoDh ‹ lO;kIm h$D;l¨gVs M∞AoVl ‹wøl twñøyVhIl ÔKy#RhølTa h∞Dwøh◊y —r∞AjD;b ÔKV;b ÔKy¡RhølTa h™DwøhyAl h$D;tAa ‹vwød ∂q M§Ao y ∞I;k Deut. 7:6 :MyÌ;mAoDh_lD;kIm f™AoVmAh M¶R;tAa_yÌ;k M¡RkD;b r∞AjVb¥yÅw M™RkD;b h¢Dwøh◊y qªAvDj My#I;mAoDh_lD;kIm MRkV;bürEm aâøl Deut. 7:7 :Myá∂rVxIm_JKRl`Rm hñOo√rAÚp d™A¥yIm My$îdDbSo ty ∞E;bIm ‹ÔK √;dVpˆ¥yÀw hó∂qÎzSj d ∞DyV;b M™RkVtRa h¢Dwøh◊y ayªIxwøh M$RkyEtâObSaAl ‹oA;bVvn r§RvSa ‹hDoUbVÚvAh_tRa wûørVmDÚvIm…w M#RkVtRa hÎwh◊y t°AbShAaÈm ·yI;k Deut. 7:8

24 tina¿ e˙stin aÓllhgorou/mena: au∞tai ga»r eisin ai du/o diaqhvkai: mi÷a me«n aÓpo\ o¡rouß Sina◊, eiß doulei÷an gennw◊sa, h¢tiß e˙sti« ⁄Agar. 25 9 kai« mh\ do/xhte le÷gein e˙n e˚autoi√ß, Pate÷ra e¶comen to\n ∆Abraa¿m: le÷gw ga»r uJmi√n o¢ti du/natai oJ Qeo\ß e˙k tw◊n li÷qwn tou/twn e˙gei√rai te÷kna tw◊ˆ◊ ∆Abraa¿m. 10 h¡dh de« kai« hJ aÓxi÷nh pro\ß th\n rJi÷zan tw◊n de÷ndrwn kei√tai: pa◊n ou™n de÷ndron mh\ poiouvn karpo\n kalo\n e˙kko/ptetai kai« eiß puvr ba¿lletai. 11 e˙gw» me«n bapti÷zw uJma◊ß e˙n u¢dati eiß meta¿noian: oJ de« ojpi÷sw mou e˙rco/menoß iscuro/tero/ß mou e˙sti÷n, ou∞ oujk eimi« ikano\ß ta» uJpodh/mata basta¿sai: aujto\ß uJma◊ß bapti÷sei e˙n Pneu/mati ÔAgi÷w kai« puri÷. 12 ou∞ to\ ptu/on e˙n thØv ceiri« aujtouv, kai« diakaqariei√ th\n a‚lwna aujtouv kai« suna¿xei to\n si√ton aujtouv eiß th\n aÓpoqh/khn, to\ de« a‡curon katakau/sei puri« aÓsbe÷stw. 9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. 10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. 11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: 12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.

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partaker of the New Covenant promises which flow from the Abrahamic covenant. Note as well that in Genesis 21:12-13, Ishamel, corresponding to unbelieving Israel, is made a nation, but not “many nations” and the heir of spiritual promises and blessing, as was Isaac. Paul applies, in Galatians 3-4, the question of who gets in on the personal elective promises to Israel within the nation. In line with the allegory Paul details in Galatians 3-4, consider the following points:

18. The seed of Abraham would come through divine intervention, not through human operation; through promise, not through works.

19. Isaac excellently illustrates the true child of God. a. He was the child of promise. Genesis 17:21 But my covenant will I establish

with Isaac, which Sarah shall bear unto thee at this set time in the next year. Ishmael was a child of the flesh/works (Gen. 16:1-4).26

b. Isaac was divinely chosen. Ishmael was not. c. Isaac was the son of the freewoman. Ishmael was the son of the bondwoman

(Gal. 4:23). d. Isaac pictures the true child of God born of faith out of the promise of God.

Ishmael pictures an illegitimate child born of works out of the curse of the law (Gal. 4:23-24).27

e. The Jews considered themselves to be children of God because they were Abraham’s seed, but Jesus said that they were still in bondage to sin and did not have the righteous nature Abraham had (Jn. 8:33-40).

20. When God brings salvation, He does the miraculous (Jn. 1:13).28 Everyone who is a child of the promise is born of faith apart from human ability. These, who are children of the promise, are esteemed as the seed of Abraham, the children of God. Cf. Gal. 3:7-9, 14, 17-18.29

26 Gen. 16:1 Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. 2 And Sarai said unto Abram, Behold now, the LORD hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. 3 And Sarai Abram’s wife took Hagar her maid the Egyptian, after Abram had dwelt ten years in the land of Canaan, and gave her to her husband Abram to be his wife. 4 And he went in unto Hagar, and she conceived: and when she saw that she had conceived, her mistress was despised in her eyes. 27 23 aÓll∆ oJ me«n e˙k thvß paidi÷skhß kata» sa¿rka gege÷nnhtai, oJ de« e˙k thvß e˙leuqe÷raß dia» thvß e˙paggeli÷aß. 24 a‚tina¿ e˙stin aÓllhgorou/mena: au∞tai ga»r eisin ai du/o diaqhvkai: mi÷a me«n aÓpo\ o¡rouß Sina◊, eiß doulei÷an gennw◊sa, h¢tiß e˙sti« ⁄Agar. Gal. 4:23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. 24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. 28 John 1:12 o¢soi de« e¶labon aujto/n, e¶dwken aujtoi√ß e˙xousi÷an te÷kna Qeouv gene÷sqai, toi√ß pisteu/ousin eiß to\ o¡noma aujtouv: John 1:13 oi≠ oujk e˙x aima¿twn, oujde« e˙k qelh/matoß sarko\ß, oujde« e˙k qelh/matoß aÓndro/ß, aÓll∆ e˙k Qeouv e˙gennh/qhsan. John 1:12 But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: John 1:13 Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 29 7 ginw¿skete a‡ra o¢ti oi e˙k pi÷stewß, ou∞toi÷ eisin uioi« ∆Abraa¿m. 8 proiœdouvsa de« hJ grafh\ o¢ti e˙k pi÷stewß dikaioi√ ta» e¶qnh oJ Qeo/ß, proeuhggeli÷sato tw◊ ∆Abraa»m o¢ti Eujloghqh/sontai e˙n soi pa¿nta ta» e¶qnh. 9 w‚ste oi e˙k pi÷stewß eujlogouvntai su\n tw◊ pistw◊ ∆Abraa¿m. . . . 14 iºna eiß ta» e¶qnh hJ eujlogi÷a touv ∆Abraa»m ge÷nhtai e˙n Cristw◊ ∆Ihsouv, iºna th\n e˙paggeli÷an touv Pneu/matoß la¿bwmen dia» thvß pi÷stewß. . . . 17 touvto de« le÷gw, diaqh/khn prokekurwme÷nhn uJpo\ touv Qeouv eiß Cristo\n oJ meta» e¶th tetrako/sia kai« tria¿konta gegonw»ß no/moß oujk aÓkuroi√, eiß to\ katarghvsai th\n e˙paggeli÷an. 18 ei ga»r e˙k no/mou hJ klhronomi÷a, oujke÷ti e˙x e˙paggeli÷aß: tw◊ de« ∆Abraa»m di∆ e˙paggeli÷aß keca¿ristai oJ Qeo/ß. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham. . . . 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. . . . 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

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21. God promised Abraham in Gen. 17:2130 that Sarah would bare a son even though her womb was dead (cf. Rom. 4:19).31 a. God promised in Genesis 12:1-3 to make a great nation of Abraham, to bless him,

to be a blessing, and to bless all nations of the earth through him. b. God reiterated the promise in Genesis 15:4 saying that Abraham’s heir would

come out of his own bowels. c. God reaffirmed the covenant through Isaac (Gen. 17:21), after Abraham tried to

bring about the promise through his own means. 22. Just like God would give the child through His promise, God will give salvation through

His promise. Abraham could not bring about the promised child his own way, and we cannot bring about salvation our own way. We must trust the Lord.

23. God selects those to salvation who are true Israel, the true seed of Abraham, those who are the children of promise. One becomes a child of the promise by faith, as opposed to works. Cf. Galatians 3:22-29.

24. God selects based on His promise, which is this: anyone who comes by faith is reckoned a child of promise (Galatians 3:7).

25. One can see how the declaration of Romans 9:832 is fulfilled from v. 733—Isaac was the recipient of the Abrahamic covenant promises, while Ishmael was not, and Isaac alone was reckoned to be the seed through whom the promised nation and the promises of Romans 9:1-5 would come. Every Jew would have to admit this conclusion from Genesis 21:12-13, or admit that Ishmael was equal to Isaac in spiritual privilege, which none of them would be willing to do (and which would also be easily disproven from the Old Testament). This passage does not establish that Isaac was unconditionally elected to receive spiritual salvation, and Ishmael was unconditionally elected to be eternally damned, any more than we can say that Abraham’s other sons mentioned in Genesis 25:2, “Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah,” were all eternally damned because they were not the one chosen to be the heir of the promises of Romans 9:1-5. Ishmael (and, later in the text, Esau) received certain privileges, as did the nations they represented; but they did not get Romans 9:1-5.

26. Note the strong adversative in 9:8 with aÓlla¿. 30 19 And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. 20 And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. 21 But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. 19 ei•pen de« oJ qeo\ß tw◊ˆ Abraam nai÷ idou\ Sarra hJ gunh/ sou te÷xetai÷ soi uio/n kai« kale÷seiß to\ o¡noma aujtouv Isaak kai« sth/sw th\n diaqh/khn mou pro\ß aujto\n eiß diaqh/khn aiw¿nion kai« tw◊ˆ spe÷rmati aujtouv met∆ aujto/n 20 peri« de« Ismahl idou\ e˙ph/kousa¿ sou idou\ eujlo/ghsa aujto\n kai« aujxanw◊ aujto\n kai« plhqunw◊ aujto\n sfo/dra dw¿deka e¶qnh gennh/sei kai« dw¿sw aujto\n eiß e¶qnoß me÷ga 21 th\n de« diaqh/khn mou sth/sw pro\ß Isaak o§n te÷xetai÷ soi Sarra eiß to\n kairo\n touvton e˙n tw◊ˆ e˙niautw◊ˆ tw◊ˆ e˚te÷rw :wyá∂rSjAa wñøo√rÅzVl M™Dlwøo tyñîrVbIl wöø;tIa y¶ItyîrV;b_tRa y°ItOmIqShÅw q¡DjVxy wäømVv_tRa Dtañ∂r∂q ◊w N$E;b ‹ÔKVl t®d§RlOy #ÔKV;tVvIa hâ∂rDc ‹ lDbSa My#IhølTa rRmaâø¥yÅw Gen.

17:19 :lwíødÎ…g ywñøgVl wy™I;tAt◊n…w dy$Ilwøy ‹MIayIc◊n r§DcDo_MyńVv dóOaVm dâOaVmI;b wäøtOa y¶ItyE;b√rIh◊w wöøtOa y¶ItyérVpIh◊w w#øtOa yI;tVkâårE;b —h∞E…nIh ~ÔKyI;tVoAmVv laEoDmVvyVlá…w

Gen. 17:20 :t®rRjAaDh h™DnDÚvA;b hY‰ΩzAh d ∞Eowø;mAl ‹h∂rDc ôÔKVl d°ElE;t ·rRvSa q¡DjVxy_tRa MyâîqDa y™ItyîrV;b_tRa ◊w Gen. 17:21

31 kai« mh\ aÓsqenh/saß thØv pi÷stei, ouj kateno/hse to\ e˚autouv sw◊ma h¡dh nenekrwme÷non (e˚katontae÷thß pou uJpa¿rcwn), kai« th\n ne÷krwsin thvß mh/traß Sa¿rraß: And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb: 32 touvt∆ e¶stin, ouj ta» te÷kna thvß sarko/ß, tauvta te÷kna touv Qeouv: aÓlla» ta» te÷kna thvß e˙paggeli÷aß logi÷zetai eiß spe÷rma. 33 oujd∆ o¢ti eisi« spe÷rma ∆Abraa¿m, pa¿nteß te÷kna: aÓll∆ ∆En ∆Isaa»k klhqh/setai÷ soi spe÷rma.

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27. The application of Romans 9:8 to individuals (there is a definite contrast between ta» te÷kna thvß sarko/ß / te÷kna touv Qeouv) is established to demonstrate that God did not have to save all the physical descendents of Abraham spiritually any more than He had to give the physical Abrahamic covenant promises to every physical descendent of Abraham. God’s practice to save only those in the nation of Israel that believe is not at all inconsistent with the Abrahamic covenant promises. Physical descent from Abraham did not guarantee the receipt of either the physical or the spiritual blessings promised in the Abrahamic covenant to the seed of Abraham; it was only the child according to promise who received the physical promises of Romans 9:1-5, and only believers who get the spiritual blessings of the Abrahamic covenant. Paul is justifying the fact that the nation of Israel in his day, which physically came from Abraham, did not all receive the spiritual promises. It was not so even in the first generation from Abraham; why should it be so now?

28. Romans 9:934 quotes Genesis 18:10, 14. (Note that here Romans does not read like the LXX—the authority for the NT writers was always the Hebrew Old Testament, not the LXX; cf. Matthew 5:18).35 It is interesting that the preincarnate Christ is the speaker who actually pronounces the promise of Genesis 18:10, 14. It is the actual statement of the promise. V. 9a: epaggeli÷aß ga»r oJ lo/goß ou ∞toß, after which the promise is quoted that Isaac, through Sarah, would be the seed of promise that would receive the blessings of Romans 9:1-5. There was no promise of this kind for Ishmael or Hagar, and thus Ishmael was the seed of the flesh, who did not receive the promise. Thus, v. 9 is proving the statement of v. 8 that the children of promise are counted over the seed of the flesh. Sarah was barren and could not bear children, but her son came by a spiritual birth as a result of God’s choice, versus the natural birth of Ishmael. Also, Sarah simply was counted as the heir over Hagar, and Isaac over Ishamel, and so replaced him, demonstrating the truth that spiritual Israel, not natural Israel, receives the soteriological promises, and this does not violate God’s promises. Note that the predicate epaggeli÷aß is thrown before the subject, oJ lo/goß ou∞toß, to emphasize it.

29. Hebrews 11:11 states, pi÷stei kai« aujth\ Sa¿rra du/namin eiß katabolh\n spe÷rmatoß e¶labe, kai« para» kairo\n hJliki÷aß e¶teken, epei« pisto\n hJgh/sato to\n epaggeila¿menon, “Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who

34 e˙paggeli÷aß ga»r oJ lo/goß ou∞toß, Kata» to\n kairo\n touvton e˙leu/somai, kai« e¶stai thØv Sa¿rra uio/ß. 35 10 And he said, I will certainly return unto thee according to the time of life; and, lo, Sarah thy wife shall have a son. And Sarah heard it in the tent door, which was behind him. 11 Now Abraham and Sarah were old and well stricken in age; and it ceased to be with Sarah after the manner of women. 12 Therefore Sarah laughed within herself, saying, After I am waxed old shall I have pleasure, my lord being old also? 13 And the LORD said unto Abraham, Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, which am old? 14 Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son. 10 ei•pen de÷ e˙panastre÷fwn h¢xw pro\ß se« kata» to\n kairo\n touvton eiß w‚raß kai« eºxei uio\n Sarra hJ gunh/ sou Sarra de« h¡kousen pro\ß thvØ qu/ra thvß skhnhvß ou™sa o¡pisqen aujtouv 11 Abraam de« kai« Sarra presbu/teroi probebhko/teß hJmerw◊n e˙xe÷lipen de« Sarra gi÷nesqai ta» gunaikei√a 12 e˙ge÷lasen de« Sarra e˙n e˚authvØ le÷gousa ou¡pw me÷n moi ge÷gonen eºwß touv nuvn oJ de« ku/rio/ß mou presbu/teroß 13 kai« ei•pen ku/rioß pro\ß Abraam ti÷ o¢ti e˙ge÷lasen Sarra e˙n e˚authvØ le÷gousa a°ra¿ ge aÓlhqw◊ß te÷xomai e˙gw» de« gegh/raka 14 mh\ aÓdunatei√ para» tw◊ˆ qew◊ˆ rJhvma eiß to\n kairo\n touvton aÓnastre÷yw pro\ß se« eiß w‚raß kai« e¶stai thvØ Sarra uio/ß

:wyá∂rSjAa a…wñh◊w lRhäOaDh jAt¶RÚp tAo¢AmOv hñ∂rDc◊w ÔK¡R;tVvIa hâ∂rDcVl N™Eb_h…nIh◊w hYÎ¥yAj t∞EoD;k ‹ÔKy‹RlEa b…wôvDa bwâøv rRmaGø¥yÅw Gen. 18:10 :MyÌvÎ…nA;k jåräOa h$∂rDcVl twâøyVhIl ‹ lådDj My¡ImÎ¥yA;b My™IaD;b MyYˆnéq ◊z ‹h∂rDc◊w M§Dh∂rVbAa ◊w Gen. 18:11 :NáéqÎz y™InOdaìÅw hYÎn √dRo y ∞I;l_hDt◊yèDh ‹yItølVb yôérSjAa róOmaEl ;h∞D;b√rIqV;b hä∂rDc q¶AjVxI;tÅw Gen. 18:12

:yI;t◊náåqÎz y¶InSaÅw d™ElEa M¢DnVmUa P¶AaAh r#OmaEl h%∂rDc h°∂qSjDx ·h‰Ωz hD;m ∞Dl M¡Dh∂rVbAa_lRa h™Dwøh◊y rRmañø¥yÅw Gen. 18:13 :NEb hñ∂rDcVl…w h™D¥yAj t¶EoD;k ÔKy¢RlEa b…wñvDa dfiEowø;mAl r¡Db∂;d h™Dwøh◊yEm a¶ElDÚpˆySh Gen. 18:14

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had promised.” We notice also that faith was involved in the line of promise. The believing remmant receives the spiritual blessings of the Abrahamic covenant, and, ultimately, only they receive the physical blessings in the Millenium. Those that do not believe have the glorious truths of Romans 9:1-5 become their greater curse; Romans 2:9-10. Thus, the temporal blessings given unbelieving Israelites become their greater eternal curse, and they have no real eternal benefit at all from their heritage. (It is likewise true that all the temporal blessings unbelieving Gentiles receive also become their greater eternal curse.) Therefore, only the believing remnant receives any genuine blessing from the Abrahamic and the other Divine covenants.

B. God Elects according to the Purpose of His Will (vv. 10-13)36 1. The ouj mo/non de÷ demonstrates that Paul is further explaining the point he had just made

about God’s sovereign election to receive national, covenant blessings. The Greek phrase also gives an expansion of the situation with Abraham and his children—not only do we see the election of one son of Abraham by one woman and the rejection of a son by another woman, but also of the election and rejection of the children of the same woman, Rebecca, and that before they were born. Isaac, the blessed son, was born of Abraham’s real wife, while Ishamel was born of a slave girl, but this is not the reason for the acceptance of the one and the rejection of the other—Jacob and Esau had the same father and mother, and were even conceived from the same pregnancy. The ouj mo/non de thus introduces an a fortiori construction. The ex eno\ß koi÷thn e¶cousa means, as Robertson’s Word Pictures puts it, “Having conceived of one (ex enov koithn ecousa). By metonomy with cause for the effect we have this peculiar idiom (koith being bed, marriage bed), ‘having a marriage bed from one’ husband. One father and twins.” The point of the ex eno\ß is the identity of the father, Isaac. While there was only one woman here, not two, there was only one father, Isaac—both the similarities and dissimilarities with the situation with Abraham are brought out.

2. Note that, to the mixed Jewish/Gentile church at Rome, Isaac is ∆Isaa»k touv patro\ß hJmw ◊n. The point here is that those who were according to the promise, the spiritual ones who were ek Abraham and Isaac, etc. inherit the promises, not all the physical descendents. While this is true of Gentiles, the point here is the winnowing of the Jewish nation so that only the believing or elect remant receives the promises while the others are cut off from the nation.

3. The ek of v. 11 also denotes origin—the elective purpose of God was not out of works, but out of His sovereign calling. It should be noted that while the context deals with national election, it is true that spiritual salvation likewise does not originate from our works, but from the sovereign working of He who calls us.

4. Romans 9:11 is just about the strongest verse allegedly teaching unconditional personal election to salvation that one can find in Scripture. The election in view is mh/pw ga»r gennhqe÷ntwn, mhde« praxa¿ntwn ti aÓgaqo\n h£ kako/n, iºna hJ kat∆ eklogh\n touv Qeouv pro/qesiß me÷nhØ, oujk ex e¶rgwn, aÓll∆ ek touv kalouvnto. It seems to be clear that the election in view is not based upon any distinction whatever within the individuals. It is true that “faith” is not specifically mentioned. It is true that it is not explicitly stated that the action here took place before the foundation of the world, but

36 10 ouj mo/non de÷, aÓlla» kai« ÔRebe÷kka e˙x e˚no\ß koi÷thn e¶cousa, ∆Isaa»k touv patro\ß hJmw◊n _ 11 mh/pw ga»r gennhqe÷ntwn, mhde« praxa¿ntwn ti aÓgaqo\n h£ kako/n, iºna hJ kat∆ e˙klogh\n touv Qeouv pro/qesiß me÷nhØ, oujk e˙x e¶rgwn, aÓll∆ e˙k touv kalouvntoß, 12 erre÷qh aujthØv o¢ti ÔO mei÷zwn douleu/sei tw◊ e˙la¿ssoni. 13 kaqw»ß ge÷graptai, To\n ∆Iakw»b hjga¿phsa, to\n de« ∆Hsauv e˙mi÷shsa. 10 And 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;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated.

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only before the two were born, but I believe the point is, nonetheless, that the election under consideration is unconditional, not based upon anything within the individuals. But what sort of election is it? Verse twelve gives the answer. (BTW, there is a variant in v. 11—the CT has fauvlon, and the TR, with 95% of Greek MSS, has kako/n.)

5. The word pro/qesiß37 in v. 11 is that which God sets out in plain view to accomplish. The same word is translated to make the word shewbread (lit. “bread of shew,” tou\ß a‡rtouß thvß proqe÷sewß) in Matthew 12:4, Mark 2:26, Luke 6:4, and in Hebrews 9:2. In the immediate context, the word is found in Romans 8:28,38 the only other reference in Romans. Paul uses the word in his other epistles in reference to personal, individual election (Ephesians 1:11; 2 Timothy 1:9) and in texts where personal election to life is not in view (Ephesians 3:11; 2 Timothy 3:10; Hebrews 9:2—the list is complete with these texts, plus those in Romans). Also, kata is “according to.” Ask: what is the connection of the gennhqe÷ntwn to the rest of the sentence? Answer: It is a genitive absolute. Ask: What kind of iºna is in the verse? The iºna could be classified as purpose (final/telic—Wallace, pg. 472), but is better considered purpose/result (Wallace, pg. 473).39 It is dependent upon the following verb in v. 12, erre÷qh. What kind of genitive is eklogh\n touv Qeouv? Answer: Subjective genitive (pg. 114, Wallace). 3.) Verse twelve40 quotes Genesis 25:23. Notice Genesis 25:22-23: And the children

struggled together within her; and she said, If it be so, why am I thus? And she went to enquire of the LORD. And the LORD said unto her, Two nations are in thy womb,

37 pro/qesiß, ewß, hJ (proti÷qhmi) 1. setting forth of someth. in public, setting forth, putting out, presentation (Pla. et al.; ins; Sb 5252 [pap. of 65 AD regarding the farming out of the fees fr. a temple of Isis: ln. 19 fagei√n e˙kqe÷tou ou¡shß thvß proqe÷sewß]. On the cultic use of the verb proti÷qhmi in Diocles [Athen. 3, 110b] cp. Dssm., B 155f [BS 157]; on pro/qesiß t. a‡rtwn s. UPZ 149, 21, vol. I pp. 638–40) of the ‘sacred bread’, lit. loaves of presentation oi a‡rtoi thvß proqe÷sewß (a‡rtoß 1b) Mt 12:4; Mk 2:26; Lk 6:4 (all three 1 Km 21:7). hJ pr. tw◊n a‡rtwn in a concrete usage, the furniture for the presentation of the bread, the table for the sacred bread, despite the presence of tra¿peza in the immediate context, with which it is identical (cp. Ex 25:23–30; Lev 24:6) Hb 9:2. Some exegetes here take pr. in the abstract sense = presentation of the showbread. 2. that which is planned in advance, plan, purpose, resolve, will (Aristot. et al; Polyb. 1, 26, 1 and oft.; Plut., Mor. 960f; ins, pap; 2 and 3 Macc; EpArist, Philo; Jos., Ant. 18, 272; 19, 190). a. of humans 2 Ti 3:10 (here perh. w. a turn toward the mng. way of thinking; cp. Polyb. 4, 73, 2 hJ pr., h§n e¶cei pro/ß tina; cp. PTebt 27, 81 [113 BC]). oJsi÷a kai« a‡mwmoß pr. 1 Cl 45:7. hJ pr. thvß kardi÷aß purpose of heart, i.e. devotion Ac 11:23 (cp. the Stoic thrust Epictet. 2, 8, 29; 4, 6, 26). thvß pr. kratei√n obtain one’s purpose 27:13. kata» pro/qesin according to purpose (Polyb.; PTebt 27, 81 [II BC]; 3 Macc 5:29; EpArist 199) w. gen. kata» pro/qesin eujnouci÷aß in accordance with the resolve to remain unmarried Agr 18. b. of divine purpose (s. lit. s.v. proginw¿skw 2) oi kata» pro/qesin klhtoi« o¡nteß those who are called in accordance with (God’s) purpose Ro 8:28 (EBlackman, ET 50, ’39, 378f). hJ kat∆ e˙klogh\n pro/qesiß touv qeouv God’s purpose which operates by selection 9:11. kata» pro/qesin (Philo, Mos. 2, 61) according to design Eph 1:11. Cp. 2 Ti 1:9. kata» pro/qesin tw◊n aiw¿nwn according to the eternal purpose Eph 3:11 (s. aiw¿n 1b).— B. 1240f. DELG s.v. ti÷qhmi. M-M. EDNT. TW. 38 oi¶damen de« o¢ti toi√ß aÓgapw◊si to\n Qeo\n pa¿nta sunergei√ eiß aÓgaqo/n, toi√ß kata» pro/qesin klhtoi√ß ou™sin. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 39 3) Purpose-Result ›Ina Clause Not only is iºna used for result in the NT, but also for purpose-result. That is, it indicates both the intention and its sure accomplishment. BAGD point out in this connection: “In many cases purpose and result cannot be clearly differentiated, and hence iºna is used for the result which follows according to the purpose of the subj[ect] or of God. As in Jewish and pagan thought, purpose and result are identical in declarations of the divine will.”68 Likewise, Moule points out that “the Semitic mind was notoriously unwilling to draw a sharp dividing-line between purpose and consequence.”69 In other words, the NT writers employ the language to reflect their theology: what God purposes is what happens and, consequently, iºna is used to express both the divine purpose and the result. This probably does not represent a change in syntax from classical to Koine, but a change in subject matter. It is, of course, possible to treat each of these examples as simply purpose iºna clauses in which there is evidently no doubt about the accomplishment from the speaker’s viewpoint. Hence, in order that is an acceptable gloss.70 40 e˙rre÷qh aujthØv o¢ti ÔO mei÷zwn douleu/sei tw◊ e˙la¿ssoni.

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and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger.”41 The sovereignty of God in the situation is also demonstrated by Genesis 25:21—Rebekah was barren, but God gave her these twins miraculously (as a response to Isaac’s prayer). There are several things to notice from this passage. First, the election in view is national, not personal to salvation. If Genesis 25:23 is personal election to salvation because “the elder shall serve the younger,” then, unless Paul is misquoting Scripture under inspiration (???) it would require that every one of the first “nation” and “people” was saved, and so all the descendents of Jacob are eternally saved, and all the descendents of Esau are eternally damned—which is not true, and the idea that all physical descendents of Jacob are saved is exactly the point Paul is trying to disprove. The only way to get around this is to spiritualize the passage and change “two nations” from the physical descendents of Jacob and Esau to something else, which should not be done. Simple, literal hermeneutics dictates that the passage is about “two nations,” about “two manner of people,” and not about personal salvation and damnation, but about “the one people [becoming] stronger than the other people” and about the first nation of people, the one from the elder son, “serv[ing]” the younger one. It is about the national privilege of Israel to rule over the Edomite nation, not about the spiritual salvation of the persons of Jacob and Esau. Edom was subjugated by David (2 Sam 8:14), under Joram the Edomites rebelled (2 Kings 8:20), but they were defeated by Amaziah (2 Kings 14:7), and Elath taken from them by Ussiah (2 Kings 14:22); under Ahaz they were again free, and troubled Judah (2 Chronicles 28:16-17; cf. 2 Kings 16:6-7), and continued free, as prophecied in Genesis 27:4042 (note the use of the same verb, dbo, “serve,” in 27:40 as in 25:23—yet it is perfectly obvious that 27:40 speaks of the two nations, not Jacob and Esau as persons, yet it employs singular verbs and states that Esau will serve Jacob until the time Esau breaks his brother’s dominion over him.), until the time of John Hyranus, who (Josephus, Antiquities 13:9:1/13:254ff.)43 reduced them finally, when the

41 :hDwøh◊y_tRa võOr√dIl JKRl™E;tÅw yIkóOnDa h™RΩz hD;m¶Dl N$E;k_MIa rRmaâø;tÅw ;h$D;b√rIqV;b ‹MyˆnD;bAh …wôxSxíOrVt¥yÅw Gen. 25:22

:ryÌoDx dñObSoÅy bäår◊w X$DmTa`Ry MâOaVlIm ‹MOaVl…w …wdóérDÚpˆy JKˆy™AoE;mIm My$I;mUaVl y ∞EnVv…w JKYńVfIbV;b [‹Mywøg] MyˆyOg y§EnVv ;h#Dl hÎwøh◊y rRma ∏ø¥yÅw Gen. 25:23 22 e˙ski÷rtwn de« ta» paidi÷a e˙n aujthvØ ei•pen de÷ ei ou¢twß moi me÷llei gi÷nesqai iºna ti÷ moi touvto e˙poreu/qh de« puqe÷sqai para» kuri÷ou 23 kai« ei•pen ku/rioß aujthvØ du/o e¶qnh e˙n thvØ gastri÷ sou/ eisin kai« du/o laoi« e˙k thvß koili÷aß sou diastalh/sontai kai« lao\ß laouv uJpere÷xei kai« oJ mei÷zwn douleu/sei tw◊ˆ e˙la¿ssoni

42:ÔKá®raÎ…wAx l¶AoEm wäø;lUo ¶D;tVqårDp…w dy$îrD;t r∞RvSaA;k ‹hÎyDh◊w dóObSoA;t ÔKy™IjDa_tRa ◊w hY‰yVjIt ∞ÔKV;b√rAj_lAo◊w Gen. 27:40 And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. 40 kai« e˙pi« thvØ macai÷rhØ sou zh/shØ kai« tw◊ˆ aÓdelfw◊ˆ sou douleu/seiß e¶stai de« hJni÷ka e˙a»n kaqe÷lhØß kai« e˙klu/seiß to\n zugo\n aujtouv aÓpo\ touv trach/lou sou 43 Antiq. 13:254 ¶ (13.9.1.254) But when Hyrcanus heard of the death of Antiochus he presently made an expedition against the cities of Syria, hoping to find them destitute of fighting men, and of such as were able to defend them. Antiq. 13:255 (13.9.1.255) However, it was not till the sixth month that he took Medaba, and that not without the greatest distress of his army. After this he took Samega, and the neighboring places; and, besides these, Shechem and Gerizzim, and the nation of the Cutheans, Antiq. 13:256 (13.9.1.256) who dwelt at the temple which resembled that temple which was at Jerusalem, and which Alexander permitted Sanballat, the general of his army, to build for the sake of Manasseh, who was son-in-law to Jadua the high priest, as we have formerly related; which temple was now deserted two hundred years after it was built. Antiq. 13:257 (13.9.1.257) Hyrcanus took also Dora and Marissa, cities of Idumea, and subdued all the Idumeans [Edomites]; and permitted them to stay in that country, if they would circumcise their genitals, and make use of the laws of the Jews; Antiq. 13:258 (13.9.1.258) and they were so desirous of living in the country of their forefathers, that they submitted to the use of circumcision,1 and the rest of the Jewish ways of living; at which time therefore this befell them, that they were hereafter no other than Jews. Antiq. 13:254 ÔUrkano\ß de« aÓkou/saß to\n ∆Antio/cou qa¿naton eujqu\ß e˙pi« ta»ß e˙n Suri÷a po/leiß e˙xestra¿teusen oio/menoß aujta»ß euJrh/sein o¢per h™n e˙rh/mouß tw◊n maci÷mwn kai« rJu/esqai duname÷nwn

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remnants of the Edomites were assimilated in a certain way to Israel. The passage was fulfilled later in Scripture: 2Sa 8:14 And he put garrisons in Edom; throughout all Edom put he garrisons, and all they of Edom became David’s servants. And the LORD preserved David whithersoever he went. 1Ki 22:47* There was then [in Jehoshaphat’s day] no king in Edom: a deputy was king. Note also I Kings 11:14ff., II Kings 14:7, 22.

4.) It is important to note that the prophecy of Genesis 25:23 was not at all fulfilled in the lifetime of the persons Jacob and Esau. During their lifespan, first, Esau was going to kill Jacob, and Jacob needed to flee for his life to Haran. Second, when Jacob came back, Esau went out to meet him with 400 men, and Jacob was exceedingly fearful that he would lose his life. When Jacob came to meet Esau:

Ge 33:3* And [Jacob] passed over before them, and bowed himself to the ground seven times, until he came near to his brother.

Ge 33:6* Then the handmaidens came near, they and their children, and they bowed themselves.

Ge 33:7* And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.44 Jacob and his house were in submission and, indeed, abject fear before Esau. Note also the following verses: Ge 32:4* And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: Ge 32:5* And I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. Ge 32:18* Then thou shalt say, They be thy servant Jacob’s; it is a present sent unto my lord Esau: and, behold, also he is behind us. Ge 33:8* And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. Ge 33:13* And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die. Ge 33:14* Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. Ge 33:15* And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.45

Antiq. 13:255 Mh/daban me«n ou™n polla» thvß stratia◊ß aujtw◊ talaipwrhqei÷shß eºktw mhni« ei–len e¶peita kai« Samo/gan kai« ta» plhsi÷on eujqu\ß airei√ Si÷kima¿ te pro\ß tou/toiß kai« Garizei«n to/ te Kouqai÷wn ge÷noß Antiq. 13:256 o§ perioikei√ to\n eikasqe÷nta tw◊ e˙n ÔIerosolu/moiß ierw◊ nao/n o§n ∆Ale÷xandroß e˙pe÷treyen oikodomhvsai Sanaballe÷thØ tw◊ strathgw◊ dia» to\n gambro\n Manasshvn to\n ∆Iaddouvß touv aÓrciere÷wß aÓdelfo/n wJß pro/teron dedhlw¿kamen sune÷bh de« to\n nao\n touvton e¶rhmon gene÷sqai meta» e¶th diako/sia Antiq. 13:257 ÔUrkano\ß de« kai« thvß ∆Idoumai÷aß airei√ po/leiß ⁄Adwra kai« Ma¿risan kai« a‚pantaß tou\ß ∆Idoumai÷ouß uJpo\ cei√ra poihsa¿menoß e˙pe÷treyen aujtoi√ß me÷nein e˙n thØv cw¿ra ei perite÷mnointo ta» aidoi√a kai« toi√ß ∆Ioudai÷wn no/moiß crh/sasqai qe÷loien Antiq. 13:258 oi de« po/qw thvß patri÷ou ghvß kai« th\n peritomh\n kai« th\n a‡llhn touv bi÷ou di÷aitan uJpe÷meinan th\n aujth\n ∆Ioudai÷oiß poih/sasqai kaÓkei÷noiß aujtoi√ß cro/noß uJphvrcen wJ/ste ei•nai to\ loipo\n ∆Ioudai÷ouß.

44 :wyIjDa_dAo wäø;tVv…g_dAo My$ImDoVÚp oAb∞Rv ‹hDx√r‹Aa …wj§A;tVv¥yÅw M¡RhyńVpIl r∞AbDo a…wäh◊w Gen. 33:3 :Î Ny`RwSjA;tVvI;tÅw N™RhyédVlÅy ◊w hÎ…n¶Eh twöøjDpVÚvAh Î NVvªA…gI;tÅw Gen. 33:6

:…wáwSjA;tVvI¥yÅw l™Ej∂r◊w P¢Eswøy v¶A…gˆn r#AjAa ◊w …wówSjA;tVvI¥yÅw Dhyä®dDlyˆw h¢DaEl_MÅ…g vªA…gI;tÅw Gen. 33:7 45 :hD;tDo_dAo r™AjEaÎw yI;t√rYÅ…g N∞DbDl_MIo b$OqSoÅy ∞ÔK √;dVbAo ‹rAmDa hôO;k w¡DcEoVl y™InOdaÀl N…w$rVmaøt hâO;k r$OmaEl ‹MDtOa w§Ax◊yÅw Gen. 32:5

:ÔKy`RnyEoV;b N™Ej_aøxVmIl yYˆnOdaèAl dy ∞I…gAhVl ‹hDjVlVvRa`Dw h¡DjVpIv◊w dRb∞Ro◊w Naäøx rw$ømSjÅw rwâøv ‹yIl_yIh◊yÀw Gen. 32:6 :…wnyáérSjAa a…wäh_MÅg h¶E…nIh◊w w¡DcEoVl y™InOdaèAl h$Dj…wlVv ‹awIh h¶Dj◊nIm b$OqSoÅyVl ∞ÔK √;dVbAoVl ‹D;t√rAm`Da ◊w Gen. 32:19

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In contrast, Esau never once says anything of this nature to Jacob, nor does Esau ever bow to Jacob, nor does Jacob exert any kind of rule whatever over Esau. Esau remained more powerful than Jacob for their entire lives.

Note also that the verb in Romans 9:12 for what the nation represented by Esau would do is douleu/w. It does not say, “Esau would be eternally damned,” but his nation would “serve” that of Jacob. 4.5.) mei÷zwn and ela¿ssoni are comparative adjectives, used in their normal sense of comparison. The sense of “greater” and “lesser” is “elder” and “younger,” a use found in both the Hebrew OT and in classical Greek, although more frequently in the Hebrew OT.

5.) Romans 9:1346 continues the point made in v. 12, connecting to it with kaqw¿ß. Thus, the same sort of point is being made in this verse as was made in v. 12. Thus, the position of the nation of Israel over the nation of Edom is what one would expect v. 13 to be about. Note the aorist tenses on hjga¿phsa and on emi÷shsa; this is consistent with a reference to a one-time elective choice of Jacob over Esau, rather than a continuing action of love or hatred for their personal sin.

An examination of the actual quote in v. 13 verifies this. It comes (not from something written during the lifetime of the two individuals, but something written many centuries later), Malachi 1:2-3. Consider the context of Malachi 1:2-5:

Mal. 1:2 I have loved you, [plural—the nation of Israel] saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob’s brother? saith the LORD: yet I loved Jacob,

Mal. 1:3 And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. [This refers to what happened to the nation of Edom—it has nothing to do with Esau’s lifetime, or Esau’s personal salvation or damnation.]

Mal. 1:4 Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the LORD of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the LORD hath indignation for ever.

Mal. 1:5 And your eyes shall see, and ye shall say, The LORD will be magnified from the border of Israel.47 This passage does not mean that Jacob was unconditionally elected to personal salvation and Esau was hated and reprobated from eternity and unconditionally reprobated to personal damnation. It has to do with national blessing which was sovereignly and unconditionally bestowed on Israel and not bestowed on Edom, although both nations, represented in the persons of Jacob and Esau, descended physically from Isaac. The point, then, of the quotes in v. 12-13 is that the blessings to the chosen line did not come to every one of Abraham or Isaac’s

:yÌnOdSa y¶EnyEoV;b N™Ej_aøxVmIl rRmaÁø¥yÅw yI;tVv¡DgDÚp r∞RvSa h™RΩzAh h¶RnSjA;mAh_lD;k öÔKVl y¶Im rRmaÁø¥yÅw Gen. 33:8

:Naáø…xAh_lD;k …wt™EmÎw d$DjRa Mwâøy ‹M…wqDp √d…w y¡DlDo twâølDo rä∂qD;bAh◊w Nañø…xAh◊w My$I;kår MyâîdDl ◊yAh_yÌ;k ‹Ao‹édOy y§InOdSa wy#DlEa rRmaâø¥yÅw Gen. 33:13 :h∂ryÌoEc y™InOdSa_lRa añøbDa_rRvSa d¢Ao My$îdDl ◊yAh l‰gâ®rVl…w ‹yÅnDpVl_rRvSa h§DkaDlV;mAh l‰g°®rVl y#IÚfIaVl h∞DlShÎnVtRa yHˆnSaÅw wúø;dVbAo y ∞EnVpIl y™InOdSa a¶Dn_rDbSoÅy Gen.

33:14 :yÌnOdSa y¶EnyEoV;b N™Ej_aDxVmRa hY‰Ωz hD;m ∞Dl ‹rRma‹ø¥yÅw y¡I;tIa r∞RvSa M™DoDh_NIm $ÔKV;mIo a ∞D…n_hÎgyÌ…xAa w$DcEo rRmaâø¥yÅw Gen. 33:15

46 kaqw»ß ge÷graptai, To\n ∆Iakw»b hjga¿phsa, to\n de« ∆Hsauv e˙mi÷shsa. 47 :bíOqSoÅy_tRa b™AhOaÎw hYÎwøh◊y_MUa ◊n ‹bOqSoAyVl w§DcEo j°Da_awølSh …wn¡D;tVbAhSa h∞D;mA;b M™R;t√rAmSaÅw hYÎwøh◊y r∞AmDa ‹MRkVtRa yI;tVb§AhDa Mal. 1:2

:rD;b√dIm twñø…nAtVl wäøtDlSjÅn_tRa ◊w h$DmDmVv ‹wy ∂rDh_tRa My§IcDaÎw yIta¡EnDc w™DcEo_tRa ◊w Mal. 1:3 swúørThRa y ∞InSaÅw …wänVby hD;m¶Eh tw$øaDbVx h∞Dwøh◊y ‹rAmDa hôO;k tw$øb∂rFj h∞RnVbn ◊w ‹b…wvÎn ◊w …wnVv#AÚvür Mw%ødTa r°Amaøt_yÌ;k Mal. 1:4

:MDlwøo_dAo h™Dwøh◊y M¶AoÎz_rRvSa M¢DoDh◊w h$DoVvîr l…wâb◊…g ‹MRhDl …wôa √r∂q ◊w :lÈa ∂rVcy l…wñb◊gIl l™AoEm hYÎwøh◊y lâå;d ◊gˆy ‹…wrVmaáø;t M§R;tAa ◊w hÎny¡Ra √rI;t M™RkyńyEo◊w Mal. 1:5

2 hjga¿phsa uJma◊ß le÷gei ku/rioß kai« ei¶pate e˙n ti÷ni hjga¿phsaß hJma◊ß oujk aÓdelfo\ß h™n Hsau touv Iakwb le÷gei ku/rioß kai« hjga¿phsa to\n Iakwb 3 to\n de« Hsau e˙mi÷shsa kai« e¶taxa ta» o¢ria aujtouv eiß aÓfanismo\n kai« th\n klhronomi÷an aujtouv eiß do/mata e˙rh/mou 4 dio/ti e˙rei√ hJ Idoumai÷a kate÷straptai kai« e˙pistre÷ywmen kai« aÓnoikodomh/swmen ta»ß e˙rh/mouß ta¿de le÷gei ku/rioß pantokra¿twr aujtoi« oikodomh/sousin kai« e˙gw» katastre÷yw kai« e˙piklhqh/setai aujtoi√ß o¢ria aÓnomi÷aß kai« lao\ß e˙f∆ o§n parate÷taktai ku/rioß eºwß aiw◊noß 5 kai« oi ojfqalmoi« uJmw◊n o¡yontai kai« uJmei√ß e˙rei√te e˙megalu/nqh ku/rioß uJpera¿nw tw◊n oJri÷wn touv Israhl

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descendents, but only to an elect portion. Thus, the Jew who said that he was guaranteed spiritual blessing because he was physically descended from Abraham can see from the OT that blessings were not automatically given to all the physical seed. God was not being unfair, or acting contrary to the Old Testament, when Paul preached that spiritual blessings were limited to the Jewish (and Gentile) believing remnant, any more than He was being inconsistent when He limited physical blessings to only a portion of the descendents of Abraham. Jehovah could, in His sovereignty, limit spiritual and physical blessings to whomever He pleased. He has unconditionally chosen in His sovereignty to bless the nation of Israel with the blessings of Romans 9:1-5, and He has sovereignly chosen to save spiritually all and only those who believe in Christ. These facts are the teaching of both the OT and the NT. Verse 13 gives many people struggles because God says that He hated Esau. Many develop a wrong doctrine of salvation around the same verse. In the context, God chose Jacob and rejected Esau. God also chose the line of Jacob and rejected the line of Esau. The “hatred” is not a literal hatred, but a placing below the special place given to Jacob and his line. Cf. Genesis 29:31, 33; Deut 21:15; Matthew 6:24; Luke 14:26; John 12:25.48 He loved Jacob’s line in the sense that He chose it to receive the blessings of Romans 9:1-5, and He hated the Edomites in the sense that He rejected their line from the blessings of Romans 9:1-5. However, it is true that God hates the wicked individually considered as sinners. It is more accurate to say that God loves men who are sinners but He hates sin and sinners considered as such than to say that He loves the sinner and hates the sin—thus, God “hatest all workers of iniquity” (Psalm 5:5) and, because He hates them, He will rain fire and brimstone upon them in hell: “The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup” (Psalm 11:5-6).

(1) The Lord tries the righteous because they have a heart that can be purified. Their soul is the same nature

48 Gen. 29:31 And when the LORD saw that Leah was hated, he opened her womb: but Rachel was barren. 32 And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the LORD hath looked upon my affliction; now therefore my husband will love me. 33 And she conceived again, and bare a son; and said, Because the LORD hath heard that I was hated, he hath therefore given me this son also: and she called his name Simeon.

:há∂r∂qSo l™Ej∂r◊w ;h¡DmVjår_tRa j™A;tVpˆ¥yÅw h$DaEl h∞Da…wnVc_yÌ;k ‹hÎwøh◊y a √r§A¥yÅw Gen 29:31 :yÌvyIa yˆn¶AbDhTa‰y h™D;tAo y¶I;k yYˆy ◊nDoV;b ‹hÎwøh◊y h§Da ∂r_yÌ;k h#∂rVm`Da y ∞I;k N¡Eb…wa √r wäømVv añ∂rVqI;tÅw N$E;b dRl ∞E;tÅw ‹hDaEl rAh§A;tÅw Gen. 29:32

:NwáøoVmIv wäømVv añ∂rVqI;tÅw h¡Rz_tRa_MÅ…g y™Il_NR;t¥yÅw yIk$OnDa h∞Da…wnVc_yÌ;k ‹hÎwøh◊y o§AmDv_yÌ;k rRma#ø;tÅw ~NE;b dRl ∞E;tÅw dwøo rAh∞A;tÅw Gen. 29:33 30 kai« eishvlqen pro\ß Rachl hjga¿phsen de« Rachl ma◊llon h· Leian kai« e˙dou/leusen aujtw◊ˆ e˚pta» e¶th eºtera 31 idw»n de« ku/rioß o¢ti misei√tai Leia h¡noixen th\n mh/tran aujthvß Rachl de« h™n stei√ra 32 kai« sune÷laben Leia kai« e¶teken uio\n tw◊ˆ Iakwb e˙ka¿lesen de« to\ o¡noma aujtouv Roubhn le÷gousa dio/ti ei•de÷n mou ku/rioß th\n tapei÷nwsin nuvn me aÓgaph/sei oJ aÓnh/r mou Deut. 21:15 If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated:

:hDayˆnVÚcAl rwäøkV;bAh N¶E;bAh h¢DyDh◊w h¡Da…wnVÚcAh◊w h™Db…whSaDh MyYˆnDb wâøl_…wdVl`Dy ◊w h$Da…wnVc t∞AjAaDh◊w ‹hDb…whSa t§AjAaDh My#IvÎn y ∞E;tVv vy%IaVl Î Ny ∏‰yVhIt_yÌ;k 15 e˙a»n de« ge÷nwntai aÓnqrw¿pw du/o gunai√keß mi÷a aujtw◊n hjgaphme÷nh kai« mi÷a aujtw◊n misoume÷nh kai« te÷kwsin aujtw◊ˆ hJ hjgaphme÷nh kai« hJ misoume÷nh kai« ge÷nhtai uio\ß prwto/tokoß thvß misoume÷nhß Matt. 6:24 Oujdei«ß du/natai dusi« kuri÷oiß douleu/ein: h£ ga»r to\n eºna mish/sei, kai« to\n eºteron aÓgaph/sei: h£ e˚no\ß aÓnqe÷xetai, kai« touv e˚te÷rou katafronh/sei. ouj du/nasqe Qew◊ douleu/ein kai« mammwna◊. Luke 14:26 Ei¶ tiß e¶rcetai pro/ß me, kai« ouj misei√ to\n pate÷ra e˚autouv, kai« th\n mhte÷ra, kai« th\n gunai√ka, kai« ta» te÷kna, kai« tou\ß aÓdelfou/ß, kai« ta»ß aÓdelfa¿ß, e¶ti de« kai« th\n e˚autouv yuch/n, ouj du/natai÷ mou maqhth\ß ei•nai. John 12:25 oJ filw◊n th\n yuch\n aujtouv aÓpole÷sei aujth/n: kai« oJ misw◊n th\n yuch\n aujtouv e˙n tw◊ ko/smw tou/tw eiß zwh\n aiw¿nion fula¿xei aujth/n. Matt. 6:24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Luke 14:26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. John 12:25 He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal.

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as God’s. (2) God hates the wicked because their soul is

unrighteous. He is in heaven in His holy temple. God judges the wicked for their wickedness.

(3) The Lord loves righteousness because He is righteous. He hates evil because He is holy.

God did bestow numerous blessings on the Edomites in the OT, such as a land, easy entrance into the people of God (only three generations), etc., but they were still below Israel. However, their nation was never going to rise again.

6. Malachi 1:4, immediately after 1:2-3 which is quoted in Romans 9, states that God is going to have “indignation forever” against the Edomites. This refers to the fact that they were never going to rise up as a nation again. “[Jehovah] goes on to picture the desolations of Edom, and to declare that they shall never be retrieved, for the seed of Esau are ‘the people against whom the Lord hath indignation forever.’ On the other hand, though Israel’s blessing seem to tarry, it shall surely come at last, so that all nations shall confess, ‘The Lord will be magnified from the border of Israel’ (comment on Malachi 1:4, Harry Ironside, elec. acc. Fundamental Baptist CD-ROM Library). It should be noted that Rebekah’s child also was miraculous, not merely of the flesh, Gen 25:21. An application of this to the miraculous nature of personal salvation is extant, as it is with the children of Abraham. Paul develops the theme of God’s election around God’s purpose in salvation—election is based on His calling, and not on man’s works. We can note the following points in connection with personal salvation (although, as noted, the interpretation of the passage is about national election—the following is merely application of valid principles that relate to personal election): 7. God makes this point with Jacob and Esau. When Sarah conceived, she bore one son,

Isaac, Abraham’s first son being Ishmael. When Rebecca conceived, she bore two sons, Jacob and Esau. a. With Sarah we have the line of faith. Isaac was the child of promise; Ishmael was

the child of works. b. With Rebecca we have the line of choice. Jacob was chosen; Esau was rejected. c. God was faithful in His promises to the spiritual line of Isaac, and He was faithful

in His promises to the spiritual line of Jacob. 8. Before her children were born, God told Rebecca that two nations were in her womb (cf.

Gen. 25:23). Normally, the oldest son received the family inheritance and became the family patriarch. But in this case God said that the elder would serve the younger.

9. Jacob, the younger, is a type of Christ. Christ was not the first person born; yet He does carry the preeminence of the first-born (Col. 1:15; Psalm 89:27).

10. The overall point of Jacob and Esau in this passage is that God chose Jacob apart from anything either child had done. Neither child had done good or evil. God chooses apart from man’s activities, otherwise God’s purpose according to election would not stand. Ishamel showed that physical descent from Abraham does not guarantee blessing, and Esau shows that works do not do so. a. If God elected people based on their works, we would be in trouble. Our actions

are undependable and sinful. b. If God chose us based on our righteousness, we would not make it. If He said that

He would choose us if we did not sin, we would sin and be lost. c. God’s purpose is to give believers an inheritance (Eph. 1:11), His purpose is

eternal (Eph. 3:11), to redeem sinners (Rom. 8:28), and to save and call with a holy calling, and His purpose is tied to His grace (II Tim. 1:9).

God’s eternal purpose is to redeem man, giving him the blessings of salvation, by grace.

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Romans 11:5-6: Rom. 11:5 ou¢twß ou™n kai« en twˆ◊ nuvn kairwˆ◊ lei√mma kat∆ eklogh\n ca¿ritoß ge÷gonen. 6 ei de« ca¿riti, oujke÷ti ex e¶rgwn: epei« hJ ca¿riß oujke÷ti gi÷netai ca¿riß. ei˙ de« ex e¶rgwn, oujke÷ti esti« ca¿riß: epei« to\ e¶rgon oujke÷ti esti«n e¶rgon.

11. God’s purpose is in accordance with the principles of election. Both are by grace and mercy (cf. Eph. 2:8,9; Titus 3:5; Rom. 9:18).

12. God’s purpose stands on the basis of who God calls to salvation, not based on our works. God chose Jacob over Esau to make this point. We do not just come to Christ for salvation; God draws us (Jn. 6:37, 44) because He chooses us.

13. Each set of offspring makes at least three representations: a. Personal Representation: the individuals themselves make a point. Isaac himself

was the chosen seed, not Ishmael. God chose Jacob, not Esau. b. National (Ethnic) Representation: Isaac and Jacob represent the godly/chosen line.

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c. Spiritual Representation: The true believers are within the godly line. (1) The godly line is the remnant of Israel to whom

God faithfully kept His promises. (2) Believing individuals within the remnant are the

line of faith and the chosen line. d. Esau is the father of the Edomites (Gen. 25:30; 36:1, 8, 19, 43; Obad. 1:8). When

Jacob’s name was changed to Israel, Jacob’s children became known as the children of Israel. (cf. Gen. 32:28; 45:21).

e. Both Rebecca and Isaac knew and acted on the prophecy that the older would serve the younger, albeit some of the actions were deceptive (cf. Gen. 25:23; 27:6-10, 37; Heb. 11:20).

14. When God chose to work through Israel, He chose not to work through other nations. But this did not mean God did not want the other nations to be saved (cf. Jonah).

15. When God loved Jacob, He loved the godly line. In time Jacob the man would believe on the Messiah (cf. Gen. 32:24-29). When God hated Esau, He hated the ungodly line and Esau the man. Esau was a profane (be÷bhloß) person, Hebrews 12:16.

16. We cannot look at ourselves and boast about how we received Christ. God called us and God chose us.

17. Those are points of application that can be made to personal salvation. However, while Jacob did come to place his faith in Christ and Esau did not, and so Esau was lost and Jacob was saved, the quotes themselves in Romans 9 deal with the national blessings bestowed upon Israel and the national secondary status given to Edom. Furthermore, any Edomite who trusted in Christ would become Abraham’s spiritual seed, just as they could be grafted into the nation of Israel (Deut 23:7-8), while Jews who did not trust Christ were cut off from their position in the chosen nation.

V. The Righteousness of Election (Romans 9:14-24) A. God Is Righteous in Showing Mercy or in Hardening (vv. 14-18).49

1. The verse begins with Ti÷ ou™n erouvmen; The next question Paul addresses regards God’s fairness and justice in dealing as He did with the individuals in the previous verses. mh\ aÓdiki÷a para» twˆ◊ Qewˆ◊; “Is there unrighteousness with God?” The use of mh/ indicates that the question expects a negative answer (Robertson, pgs. 917-918).50

49 Rom. 9:14 Ti÷ ou™n e˙rouvmen; mh\ aÓdiki÷a para» tw◊ Qew◊; mh\ ge÷noito. 15 tw◊ ga»r MwshØv le÷gei, ∆Eleh/sw o§n a·n e˙lew◊, kai« oikteirh/sw o§n a·n oiktei÷rw. 16 a‡ra ou™n ouj touv qe÷lontoß, oujde« touv tre÷contoß, aÓlla» touv e˙leouvntoß Qeouv. 17 le÷gei ga»r hJ grafh\ tw◊ Faraw» o¢ti Eiß aujto\ touvto e˙xh/geira¿ se, o¢pwß e˙ndei÷xwmai e˙n soi« th\n du/nami÷n mou, kai« o¢pwß diaggelhØv to\ o¡noma¿ mou e˙n pa¿shØ thØv ghØv. 18 a‡ra ou™n o§n qe÷lei e˙leei√: o§n de« qe÷lei sklhru/nei. Rom. 9:14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For 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. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For 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. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 50 b) Positive and Negative. If an affirmative or negative answer is expedited, then that fact is shown by the use of ouj for the question expecting the affirmative reply and by mh/ for the negative answer. As a matter of fact, any answer may be actually given. It is only the expectation that is presented by ouj or mh/. This use of ouj is like the Latin nonne. So ouj tw◊ sw◊ ojno/mati e˙profhteu/samen ; (Mt. 7:22). Cf. Mt. 6:25; 13:27; 13:55; Lu. 12:6; 15:8; 17:17; 1 Cor. 9:1; 14:23; Jas. 2:5; Heb. 3:16, etc. This is the common classic construction. The use of ouj may suggest indignation as in oujk aÓpokri÷nhØ oujde÷n; (Mk. 14:60. Cf. oujk aÓpekri÷nato oujde÷n in verse 61). So with ouj pau/shØdiastre÷fwn; (Ac. 13:10). Surprise is indicated by oujk a‡ra in Ac. 21:38. Oujci÷ is common. Cf. Lu. 6:39. Oujkouvn occurs once in the N. T. (Jo. 18:37). The presence of mh/ shows that the answer “no” is anticipated (the only instance of mh/ with the indicative in a principal sentence). Gildersleeve2 calls ouj “the masculine negative” and mh/ “the feminine negative.” There is certainly a feminine touch in the use of mh/ by the woman at Jacob’s well when she came to the village. She refused to arouse opposition by using ouj and excited their curiosity by mh/. Thus mh/ti ou∞to/ß e˙stin oJ Cristo/ß; (Jo. 4:9).3 The examples in the N. T. are very numerous. The shades of negative expectation and surprise vary very greatly. Each context supplies a slightly different tone. Cf. Mt. 7:9, 16; 1:23; 26:22, 25; Mk. 4:21; Lu. 6:39; Jo. 6:67; 7:26, 35, 47, 51f.; 21:5; Ro. 9:14; 11:1. Both ouj and mh/ may occur in contrast in the same sentence. So mh\ kata» a‡nqrwpon tauvta lalw◊, h£ kai« oJ no/moß tauvta

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God is not unrighteous in choosing to work through Israel, or in choosing a way, or in choosing an individual. God choices are always righteous. The idea that God is unrighteous is repelled as something inconceivable, with mh\ ge÷noito. It is interesting to note that “In modern Greek Dr. Rouse finds people saying not mh\ ge÷noito, but oJ qeo\ß na» fula¿xhØ (Moulton, Prol., p. 249), though na¿ is not here necessary (Thumb, Handb., p. 127)” (A. T. Robertson, Greek Grammar Beyond the Basics, pg. 940). That is, the modern Greek version of mh\ ge÷noito is “God forbid”!

Psalm 119:137 TZADDI. Righteous art thou, O LORD, and upright are thy judgments. Psalm 116:5 Gracious is the LORD, and righteous; yea, our God is merciful. Psalm 33:4 For the word of the LORD is right; and all his works are done in truth. Daniel 9:14 Therefore hath the LORD watched upon the evil, and brought it upon us: for the LORD our God is righteous in all his works which he doeth: for we obeyed not his voice.

2. There is an association between God, His Word, and His works. God’s works are righteous because they come from God’s Word. God’s Word is righteous because it is in line with His will. God’s will is righteous because it is the expression of His nature.

3. Psalm 145:17 The LORD is righteous in all his ways, and holy in all his works. 4. God is righteous in electing as He does. He personally elects through sanctification of

the Spirit and belief of the truth (II Thess. 2:13; cf. 1 Peter 1:2), and nationally elects based on the unconditional choice of His will (although Abraham did have certain conditions he had to meet to get the Abrahamic covenant confirmed to him, such as leaving Ur, etc.)

5. The argument, “if God acted as Calvinism affirms, only providing a limited atonement, irresistible grace to those unconditionally elected, etc. He would not be fair” is not the strongest argument, for whatever God does is by definition fair. We know what is right because of what God tells us; there is no independent standard above Him that sits in judgment upon Him. a. Scripture tells us what God does, and if God had chosen to act in this way, we

would know by definition that to act so was righteous. b. God was under no obligation to provide an atonement for anyone at all, much less

for every man. He did not provide one for the angels, so why should He have to provide one for us? Having provided one, He was under no obligation to apply its benefits to anyone.

c. A much stronger argument by non-Calvinists is that Scripture does not teach limited atonement or the other points of Calvinism. Unconditional personal election is incorrect because it is not taught in Scripture, not because God can be forced to offer salvation to everyone.

6. Contextually, the significance of Romans 9:14 establishes that God’s action in not electing Ishamel’s line, or Esau’s line, to the blessings of Romans 9:1-5, was not unjust. Jews would certainly agree with this point, and with the fact that God is not unrighteous. The fact that God is under no obligation to provide blessings to every physical descendent of Abraham, and that He has, indeed, not done so, establishes that the Lord can be perfectly righteous while only giving spiritual salvation to the believing remnant in Israel, instead of to the entire physical seed.

7. Paul backs up his point in Romans 9:15 by quoting God’s Word to Moses in Exodus

oujle÷gei; (1 Cor. 9:8). Cf. Lu. 6:39 [Page 918] mh/ti du/natai tuflo\ß tuflo\n oJdhgei√n ; oujci« aÓmfo/teroi eiß bo/qunon e˙mpesouvntai; The use of mh/ti is common (cf. oujci).1 The combination mh\ ouj will be discussed in the chapter on Particles, but it may be noted here that ouj is the negative of the verb while mh/ is the interrogative particle expecting the answer “no.” The English translation expects the answer “yes,” because it ignores mh/ and translates only ouj. Cf. 1 Cor. 9:4, 5; 11:22; Ro. 10:18, 19. The construction is in the LXX (Judg. 6:13, etc.) and in classic Greek. It is a rhetorical question, not a simple interrogative.2 The kinds of sentences overlap inevitably so that we have already transgressed into the territory of the next group.

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33:19.51 8. Mercy (elee÷w)–to help one who is afflicted (action).52

a. Compassion (oikti÷rw)–to pity. (Attitude).53 This is a NT hapax legomenon. It will be commented upon below.

b. The context of Exodus 33:19 demonstrates that the text refers to God’s special mercy and compassion on the nation of Israel, of His choice of that nation over other nations on the earth. Israel had just engaged in the episode with the golden calf (Exodus 32), but Jehovah, instead of destroying the nation, as they justly deserved for their stiff necks (33:5), reiterated His promise to bring them into Canaan (Exodus 33:1-2), in accordance with His promises to Abraham, Isaac, and Jacob. The special presence of Jehovah in the midst of Israel, and His glory revealed in the nation, is in the context (33:7-11). Moses prays for special communion with Jehovah (33:13), and prays, “consider that this nation is thy people” (33:13). The Lord promises Moses His presence with Moses. (Consider here as well that Moses special exaltation to a position of high authority is also by grace—Moses was put in his position over Israel simply because of God’s sovereign pleasure; there is a comparison in this exaltation of Moses by God’s sovereign good pleasure as head of the chosen people to the discussion that follows of Pharaoh, the leader raised up by God’s sovereign pleasure to rule Egypt.) Moses’ request is, “wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth” (v. 16). The “grace” he requests is the special presence of the Lord in their midst, which would separate Israel as a nation from the other peoples on the face of the earth. Moses’ prayer in this text is not for saving grace for every single individual in the nation of Israel, and this is not the grace that is promised by the

51 :MEjårSa r¶RvSa_tRa y™I;tVmAjîr◊w N$OjDa r∞RvSa_tRa ‹yItO…nAj◊w ÔKy¡RnDpVl h™Dwøh◊y M¢EvVb yÌta¬∂r∂q ◊w ÔKyY‰nDÚp_lAo ‹yIb…wf_lD;k ry§IbSoAa y ∏ˆnSa rRmaGø¥yÅw

Ex. 33:19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. Ex. 33:19 kai« ei•pen e˙gw» pareleu/somai pro/tero/ß sou thvØ do/xhØ mou kai« kale÷sw e˙pi« tw◊ˆ ojno/mati÷ mou ku/rioß e˙nanti÷on sou kai« e˙leh/sw o§n a·n e˙lew◊ kai« oiktirh/sw o§n a·n oikti÷rw 52 e˙lee÷w fut. e˙leh/sw; 1 aor. hjle÷hsa, impv. e˙le÷hson. Pass.: 1 fut. e˙lehqh/somai; 1 aor. hjleh/qhn; pf. pass. ptc. hjlehme÷noß (s. e¶leoß; Hom.+) to be greatly concerned about someone in need, have compassion/mercy/pity tina¿ on or for someone (Diod. S. 12, 30, 4; 20, 4, 6 tou\ß poli÷taß; PCairZen 145, 12 [256 BC]; UPZ 78, 24 [159 BC]; PFay 106, 16 [II AD] aÓxiw◊ se e˙lehvsai÷ me; PFlor 378, 3; TestJob; Philo) Hv 1, 3, 2. to\n su/ndoulon Mt 18:33. Abs. feel pity MPol 2:2. Esp. show mercy to someone, help someone (out of compassion) Mt 9:27; 15:22; 17:15; 20:30f (on ku/rie e˙le÷hson cp. Epict. 2, 7, 12 [TZahn, D. Stoiker Epikt. u. s. Verh. z. Christentum2 1895, 46f; FDölger, Sol salutis 1920, 62f]; Ps 6:3; 9:14 al.; EPeterson, Ei–ß qeo/ß 1926, 164–67; Achilles Tat. 3, 5, 4 e˙le÷hson de÷spota Po/seidon; Jos., Ant. 9, 64 de÷spota e˙le÷hson); Mk 10:47f; Lk 16:24; 17:13; 18:38f; D 2:7; do acts of compassion Ro 12:8; tina¿ to someone (Chariton 1, 9, 5; Celsus 2, 71) ApcPt 15:30; B 20:2; D 5:2. Of God’s mercy (Epici p. 43 B.=p. 20 K.: Cypria fgm. 1, 3 Zeu\ß e˙le÷hse; Hes., astron. fgm. 182 Rz.: ›Hfaistoß; Phanodemus [IV BC]: 325 fgm. 14b Jac.: Artemis; Menand., Epitr. 855, 874 S. [535, 554 Kö.] qew◊n tiß uJma◊ß hjle÷hse; Diod. S. 24, 12, 2 daimoni÷ou e˙leh/santoß; UPZ 78, 24 [159 BC] of Isis, the qea» qew◊n: e˙le÷hson ta»ß didu/maß; Jos., Ant. 11, 1; SibOr 3, 628); Mk 5:19; Phil 2:27; Ro 9:15 (Ex 33:19), 16, 18; 11:32; 1 Cl 18:2 (Ps 50:3); 59:4; 2 Cl 1:7; B 3:5 (on the acc. of the thing cp. Diod. S. 18, 25, 2); Dg 9:2; AcPlCor 1:6. Pass. find or be shown mercy (PsSol 7:6; 15:13; uJpo\ kuri÷ou 16:15; Appian, Hann. 28 §119 e˙leei√sqai uJpo/ tinoß, Bell. Civ. 4, 13 §52) Mt 5:7; Ro 11:30f; 1 Ti 1:13, 16; IEph 12:1; 1 Cl 56:16. oi oujk hjlehme÷noi nuvn de« e˙lehqe÷nteß who once had not found mercy, but now have found it 1 Pt 2:10. Of a congregation hjlehme÷nh that has found mercy (cp. Hos 1:6) IRo ins; IPhld ins; ISm ins; receive as a gracious gift, be favored with hjlehme÷noß uJpo\ kuri÷ou pisto\ß ei•nai (Herm. Wr. 13, 7 e˙lehqei«ß uJpo\ t. qeouv) 1 Cor 7:25; cp. 2 Cor 4:1; IRo 9:2; IPhld 5:1. Also s. e˙lea¿w.—DELG s.v. e¶leoß. M-M. EDNT. TW. Spicq. 53 oikti÷rw fut. oiktirh/sw; aor. 2 sg. oikti÷rhsaß Ps 59:3; aor. inf.: oiktirhvsai Ps 76:10; 3 Macc 5:51 (Hom. et al.; ins; pseudepigr.; Ps.-Phoc. 25; Philo, Migr. Abr. 122; Jos., Bell. 4, 384; 5, 418, Ant. 7, 153; 14, 354; for the spelling s. on oiktei÷rw) only in one pass. in our lit., a quot. have compassion tina¿ on someone (Pla., Laws 2, 1, 653c qeoi« oiktei÷ranteß to\ tw◊n aÓnqrw¿pwn ge÷noß; Epict. 4, 6, 21; Appian, Bell. Civ. 4, 22 §89; Lucian, Tim. 42, Dial. Mort. 28, 2; Ezk. Trag. 125 [in Eus., PE 9, 29, 11]; TestAsh 2:2) Ro 9:15 (Ex 33:19.—oikti÷rw of the deity Cypris: Apollon. Rhod. 4, 917; beside e˙lee÷w Pla., Euthyd. 288d).—DELG s.v. oi•kto. TW.

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Lord in His response to Moses (v. 17). Because of the Lord’s gracious special exaltation of Moses as the chosen leader of Israel, and mediator between God and Israel (in type of Christ), because of Moses’ position as one with this special positional grace in God’s sight [and, of course, Moses is also a believer, and so his prayers are pleasing to the Lord—and, truly, God shows mercy on the nation of Israel because of believers in that nation now, and because of believers in the nation in the past, such as Abraham, Isaac, and Jacob, and He shows mercy on the world today because of the elect within it, both those currently converted and those who are to be so, 2 Peter 3:9; this relates to His enactment of the Tribulation judgments upon the removal of the saints from the world], the Lord answers his request and promises He will continue His presence in the midst of Israel (v. 17). Moses then asks to view God’s glory (v. 18), a prayer that receives a positive response (v. 19ff.). In bestowing this special view of Divine (and, since no one has ever seen the Father, of Christological John 1:18) grace, the Lord proclaims “I . . . will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy.” He then bestows an incomprehensibly great privilege upon Moses, in showing him His glory (v. 20-23). The immediate context of the statement of v. 17 which is quoted in Romans 9 is an election to special privilege and special service. Then in Exodus 34:1-4, the covenant with Israel is renewed, despite their sin with the golden calf which they had committed. The Lord then appears to Moses (34:5-7) and proclaims His gracious character, leading Moses to worship (v. 8) and ask, if he has found mercy in the sight of Jehovah, to be merciful and gracious to Israel (v. 9): “If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.” The Lord responds by renewing the covenant with Israel in v. 10-27. Verse ten reads: “And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD: for it is a terrible thing that I will do with thee.” Commands to the nation of Israel follow, and in v. 28-35 the episode of Moses’ face shining from fellowship with the Lord is recorded, which Paul informs us represents the fading glory of the Old Covenant, made with Israel (2 Corinthians 3:14ff.)

It is thus apparent from the context of Exodus 33:19 that the mercy and grace mentioned is that of the special privilege and service bestowed upon Israel and upon Moses, neither of whom was deserving of it. If God’s mercy depended upon man, or Israel’s goodness, rather than His sovereign good pleasure, He would have had to punish Israel for the sin with the golden calf and remove her from her special place of privilege. Israel was unconditionally elected to her special place as a nation, and Moses was sovereignly chosen for his position, despite his unworthiness (cf. his sinful excuses in Exodus 3-4). The context of Exodus 33:19 is not personal election to personal salvation. d.) Besides, even if personal election to personal salvation were in the context of Exodus 33:19, as quoted by Paul in Romans 9:15, the fact that God has mercy and grace on whomever He wishes does not establish Calvinism. What if God wishes to have mercy and grace upon all who believe? e.) In the context of the theodicy of Romans 9, v. 14 establishes that God is free to bestow His blessings as He wishes, and so an unconverted Jew has no right upon God’s blessing. Israel did not deserve it—she had sinned with the golden calf and was stiffnecked—that God bestowed national blessing on her anyway was a wonderous act of mercy and grace. It, however, by no means meant that all the physical children of Jacob

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were promised eternal salvation. f.) This interpretation is confirmed by the word “mercy” in Exodus 33:19, a Piel form of Mjr. This verb is frequently, indeed, most commonly for God’s covenanted mercy upon the nation of Israel (Ex 33:19; Deut 13:17; 30:3; 2Kings 13:23; Is 14:1; Jer 12:15; 30:18; 31:20; 33:26; Ezek 39:25; Hos 1:6-7; 2:23; Zech 1:12; 10:6--note the reference to Hosea 2:23, which is quoted later in this passage—contrast Isaiah 27:11, not having mercy), although it is also used of mercy upon genuine believers (Isaiah 55:7; Psalm 103:13 etc.).

9. g.) The verb oikti÷rw, which Paul uses to translate the Mjr of Exodus 33:19, is unique to the New Testament, but in the LXX is it also used of God’s covenanted mercy upon the nation of Israel (and it, not surprisingly, appears in the LXX of Exodus 33:19). See Ex 33:19; 1 Kings 8:50; 2 Kings 13:23; Psa 102:13; Is 27:11; Jer 13:14. Notice also the Apocryphal 2 Macc 8:2; 3 Macc 5:51; Sirach 36:13. The verb is not used in AF or by Josephus. Note that while the oikti÷rw of v. 15 is a NT hapax legomenon, the noun form oiktirmo/ß appears in the NT in Rom 12:1; 2 Corinthians 1:3; Philippians 2:1; Colossians 3:12; Hebrews 10:28.54 In relation to Romans 9-11, the use in 12:1 is important, for it illustrates that the compassions/mercies of God (the plural appears in 12:1: tw◊n oikti÷rmwn touv Qeouv), as evidenced to the elect in Romans 9-11 (and in 1-8), are the basis for the exhortation to a holy life that commences in 12:1. The study of Romans 9-11 should spur believers on to present their bodies as living sacrifices, holy, acceptable to God, which is their reasonable latreia, service/worship.

10. Romans 9:1655 explains that God’s sovereign choice of Israel (and of men such as Moses, who are national representatives) is not based on anything other than mercy. Wuest sees in 9:16’s o§n a·n an emphasis on God’s absolute sovereignty in His disposition of His mercy. It is not based on anything in the person, not upon the person’s will (qe÷lw), nor upon the person’s actions (tre÷cw), but simply upon God’s merciful character. It is also true that personal salvation is all of grace, and it is appropriate to apply the verse this way as far as it agrees with what is taught elsewhere in Scripture. Personal salvation is not based on our own will (John 1:13; James 1:18), or our own deeds, and absolutely everything involved is entirely based on God’s grace. Pelagianism and semi-Pelagianism are false doctrine. However, to press this passage into the Calvinistic system misses the point of the context. It should also be pointed out that Paul is not here attempting to explain the relationship between God’s sovereignty and man’s will. (contrast the Jewish Psalms of Solomon, 9:4-7: “for thou art a just Judge over all the peoples of the earth. For there will not be hidden from thy knowledge any one who doeth wickedness: and the

54 Rom. 12:1 π Parakalw◊ ou™n uJma◊ß, aÓdelfoi÷, dia» tw◊n oikti÷rmwn touv Qeouv, parasthvsai ta» sw¿mata uJmw◊n qusi÷an zw◊san, aJgi÷an, euja¿reston tw◊ Qew◊, th\n logikh\n latrei÷an uJmw◊n. 2Cor. 1:3 π Eujloghto\ß oJ Qeo\ß kai« path\r touv Kuri÷ou hJmw◊n ∆Ihsouv Cristouv, oJ path\r tw◊n oikti÷rmwn kai« Qeo\ß pa¿shß paraklh/sewß, Phil. 2:1 π Ei¶ tiß ou™n para¿klhsiß e˙n Cristw◊, ei¶ ti paramu/qion aÓga¿phß, ei¶ tiß koinwni÷a Pneu/matoß, ei¶ tina» spla¿gcna kai« oiktirmoi÷, Col. 3:12 π ∆Endu/sasqe ou™n, wJß e˙klektoi« touv Qeouv, a‚gioi kai« hjgaphme÷noi, spla¿gcna oikti÷rmwn, crhsto/thta, tapeinofrosu/nhn, prao/thta, makroqumi÷an: Heb. 10:28 aÓqeth/saß tiß no/mon Mwse÷wß cwri«ß oiktirmw◊n e˙pi« dusi«n h£ trisi« ma¿rtusin aÓpoqnh/skei: Rom. 12:1 ¶ I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. 2Cor. 1:3 ¶ Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; Phil. 2:1 ¶ If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Col. 3:12 ¶ Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Heb. 10:28 He that despised Moses’ law died without mercy under two or three witnesses: 55 a‡ra ou™n ouj touv qe÷lontoß, oujde« touv tre÷contoß, aÓlla» touv e˙leouvntoß Qeouv.

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righteousness of thy upright ones, O Lord, is before thee . . . we work by free-will and the choice of our own souls to do either good or evil by the work of our hands.” Paul is entirely opposed to this.) He is dealing with the Jewish objection that God is not fair if He does not spiritually save every Israelite, and Paul is showing that this objection has no basis in the OT. The Jew might say, “Paul, your doctrine of God not saving every physical Israelite, but requiring spiritual circumcision, the new birth, of us, is not fair,” but the Jew will not object that the OT is not fair. “If my doctrine were unfair,” Paul is arguing, “then God as revealed in the OT would be unfair”—impossible.

11. V. 16 has an implied “it is.” The implied “it” of v. 16 seems to refer back to mercy and compassion, rather than to the specific idea of personal salvation. However, if God’s mercy and compassion are bestowed through His absolute freedom, so is salvation specifically.

12. Romans 9:1756 expands the point of v. 16 (established in v. 15), that God is sovereign in His ordination of men and nations to their positions, using the example of Pharaoh, who was the leader of the nation of Egypt. The ga»r connects v. 17 to v. 16’s point that national election and blessing, the “mercy” of this nature that is the referent of the “it” in v. 16, is ouj touv qe÷lontoß, oujde« touv tre÷contoß, aÓlla» touv eleouvntoß Qeouv. The Eiß aujto\ touvto establishes God’s purpose for raising up Pharaoh. (As a side note, the inspiration of Scripture as God’s infallible Words is established in le÷gei ga»r hJ grafh\ twˆ◊ Faraw»; what the Scripture says is what God says. Imagine substituting anything besides hJ grafh\ in this text, such as “Hezekiah says,” or “the Pope says,” and see how it sounds.

13. Does v. 17 establish that God had created the Pharaoh of the Exodus for the explicit purpose of hardening him (v. 18) and damning him to hell? No. Why not? Let’s see.

14. The aorist exh/geira¿ of v. 17 refers to the specific act of God raising Pharaoh to his exalted position, similar to his exaltation of Moses and Israel, as referenced in v. 15. The text does not say that God created Pharaoh for the purpose of sending him to hell, but that He raised up Pharaoh to a position over the nation of Egypt so that He could get more glory in the devastating judgments wreaked upon Egypt and Pharaoh in particular. The verb exegei÷rw means, in this context, “to cause someone to have a higher position and status — ‘to give higher status to, to raise up, to exalt.’57 eiß aujto\ touvto exh/geira¿

56 le÷gei ga»r hJ grafh\ tw◊ Faraw» o¢ti Eiß aujto\ touvto e˙xh/geira¿ se, o¢pwß e˙ndei÷xwmai e˙n soi« th\n du/nami÷n mou, kai« o¢pwß diaggelhØv to\ o¡noma¿ mou e˙n pa¿shØ thØv ghØv. 57 Note that BDAG reads as is stated below. Def. #4 in BDAG does not actually have a clear example in Zechariah 11:16—the Shepherd is raised up to his position (def #5). This is certainly the meaning of the Hebrew which the LXX translated with e˙xegei÷rw; Mwq in the Hiphil means “to raise up,” and KB does not list any definition as “to create.” The example from Josephus’ Antiquities proves nothing (it is examined in the main text below). While, admittedly, the other texts listed as proof for this sense in BDAG were not examined, this writer highly suspects that definition #4 is simply an interpretative category, rather than a definitively established lexical category. Note Zechariah 11:16 and Antiqutities 8:271 below:

t®r™R;bVv…nAh◊w v$é;qAb◊y_aáøl rAo∞A…nAh ‹dOqVpˆy_aáøl twûødDjVkˆ…nAh X®r#DaD;b h%RoOr My°IqEm ·yIkOnDa_hE…nIh y ∞I;k Zech. 11:16 s :qáérDp ◊y N™RhyEs√rAp…w l$Akaøy ‹hDayîrV;bAh r§AcVb…w l$E;kVlAk ◊y aâøl ‹hDbD…x…nAh a¡EÚpår◊y aâøl

Zech. 11:16 For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. Zech. 11:16 dio/ti idou\ e˙gw» e˙xegei÷rw poime÷na e˙pi« th\n ghvn to\ e˙klimpa¿non ouj mh\ e˙piske÷yhtai kai« to\ dieskorpisme÷non ouj mh\ zhth/shØ kai« to\ suntetrimme÷non ouj mh\ ia¿shtai kai« to\ oJlo/klhron ouj mh\ kateuqu/nhØ kai« ta» kre÷a tw◊n e˙klektw◊n katafa¿getai kai« tou\ß aÓstraga¿louß aujtw◊n e˙kstre÷yei Antiq. 8:271 (8.11.1.271) for a certain king is rising up, by appointment, over all this people, who shall leave none of the family of Jeroboam remaining. The multitude also shall themselves partake of the same punishment, and shall be cast out of this good land, and shall be scattered into the places beyond Euphrates, because they have followed the wicked practices of their king, and have worshipped the gods that he made, and forsaken my sacrifices. Antiq. 8:271 basileu\ß ga»r e˙xegei÷req∆ uJp∆ e˙mouv touv laouv panto/ß o§ß oujde÷na uJpolei÷yei touv ÔIeroboa¿mou ge÷nouß meqe÷xei de« thvß timwri÷aß kai« to\ plhvqoß e˙kpeso\n thvß aÓgaqhvß ghvß kai« diaspare«n eiß tou\ß pe÷ran Eujfra¿tou to/pouß o¢ti toi√ß touv basile÷wß aÓsebh/masi kathkolou/qhse kai« tou\ß uJp∆ aujtouv genome÷nouß proskunei√ qeou\ß th\n e˙mh\n qusi÷an

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se ‘for this very reason I raised you up’ Ro 9:17. The references to eiß aujto\ touvto in the NT are Romans 9:17; 13:6; 2 Corinthians 5:5; Ephesians 6:18, 22; Colossians 4:8.58 The purpose idea to eiß aujto\ touvto is seen clearly in Ephesians 6:18; Colossians 4:8: Eph. 6:22 o§n e¶pemya pro\ß uJma◊ß eiß aujto\ touvto, iºna gnw ◊te ta» peri« hJmw ◊n, kai« parakale÷shØ ta»ß kardi÷aß uJmw ◊n.

15. Col. 4:8 o§n e¶pemya pro\ß uJma◊ß eiß aujto\ touvto, iºna gnwˆ◊ ta» peri« uJmw ◊n kai« parakale÷shØ ta»ß kardi÷aß uJmw ◊n: Eph. 6:22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts.

16. Col. 4:8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts;

17. Thus, God raised up Pharaoh for the purpose of showing His power and having His glorious name declared throughout all the earth.

18. It is possible that the reason for the ek prefix on egei÷rw in the verb exegei÷rw of v. 17 is to emphasize that Pharaoh was raised up out of the mass of unbelieving Egyptians. The only other reference in the NT to this verb is in 1 Corinthians 6:14, oJ de« Qeo\ß kai« to\n Ku/rion h¡geire, kai« hJma◊ß exegerei√ dia» thvß duna¿mewß aujtouv, “And God hath both raised up the Lord, and will also raise up us by his own power.”

a. The Hebrew word employed in Exodus 9:16,59 which is quoted in Romans 9:17 (note again the very substantial differences between the LXX and Paul’s quotation in

e˙gkatalipo/n e˙xegei÷rw fut. e˙xegerw◊; 1 aor. e˙xh/geira. Pass.: 1 fut. e˙xegerqh/somai; aor. e˙xhge÷rqhn LXX; pf. 3 sg. e˙xegh/gertai Zech 2:17 (s. e˙gei÷rw; trag., Hdt. et al.; LXX; Joseph.; SibOr 3, 767; PLond 1912, 100; Mel., P. 85, 641 [B]). 1. to awaken someone fr. sleep, awaken (trag. et al.; Epict. 2, 20, 17; SIG 1168, 118; Sir 22:9; 1 Esdr 3:13) 1 Cl 26:2 (Ps 3:6). Pass. w. intr. sense wake up (Hdt. 1, 34 al.) eujqu\ß e˙xegerqei÷ß as soon as he had awakened (or risen) Mk 6:45 D. 2. to raise up fr. the dead, raise (cp. Aeschyl., Choëph. 495; Da 12:2 Theod.; the awakening of the spirits of the dead IDefixWünsch 5, 21 p. 24) 1 Cor 6:14 (perh. of rising to the new resurrection life in Christ; cp. Phil 3:11 e˙xana¿stasiß); AcPlCor 2:31. p. 347 3. to bring to a sitting position, raise up tina» thvß ceiro/ß someone by the hand Hv 3, 1, 7. Pass. w. act. sense rise up 3, 12, 2. 4. cause to appear, bring into being (Cantharus Com. [V BC], fgm. 1; PLond 1912, 100; Zech 11:16; Jos., Ant. 8, 271; Mel., P. 85 tou\ß basilei√ß [Bodm.]) Ro 9:17, unless this is to be interpreted as in 5. 5. give one higher status, elevate Ro 9:17, but s. 4.—M-M. TW. 58 Rom. 9:17 le÷gei ga»r hJ grafh\ tw◊ Faraw» o¢ti Eiß aujto\ touvto e˙xh/geira¿ se, o¢pwß e˙ndei÷xwmai e˙n soi« th\n du/nami÷n mou, kai« o¢pwß diaggelhØv to\ o¡noma¿ mou e˙n pa¿shØ thØv ghØv. Rom. 13:6 dia» touvto ga»r kai« fo/rouß telei√te: leitourgoi« ga»r Qeouv eisin, eiß aujto\ touvto proskarterouvnteß. 2Cor. 5:5 oJ de« katergasa¿menoß hJma◊ß eiß aujto\ touvto Qeo/ß, oJ kai« dou\ß hJmi√n to\n aÓrrabw◊na touv Pneu/matoß. Eph. 6:18 dia» pa¿shß proseuchvß kai« deh/sewß proseuco/menoi e˙n panti« kairw◊ e˙n Pneu/mati, kai« eiß aujto\ touvto aÓgrupnouvnteß e˙n pa¿shØ proskarterh/sei kai« deh/sei peri« pa¿ntwn tw◊n aJgi÷wn, Eph. 6:22 o§n e¶pemya pro\ß uJma◊ß eiß aujto\ touvto, iºna gnw◊te ta» peri« hJmw◊n, kai« parakale÷shØ ta»ß kardi÷aß uJmw◊n. Col. 4:8 o§n e¶pemya pro\ß uJma◊ß eiß aujto\ touvto, iºna gnw◊ ta» peri« uJmw◊n kai« parakale÷shØ ta»ß kardi÷aß uJmw◊n: Rom. 9:17 For 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. Rom. 13:6 For for this cause pay ye tribute also: for they are God’s ministers, attending continually upon this very thing. 2Cor. 5:5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Eph. 6:18 Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; Eph. 6:22 Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Col. 4:8 Whom I have sent unto you for the same purpose, that he might know your estate, and comfort your hearts; 59 :X®rDaDh_lDkV;b y™ImVv r¶EÚpAs NAo¢AmVl…w y¡IjO;k_tRa ∞ÔKVtOa √rAh r…wäbSoA;b ÔKy$I;t√dAmToRh ‹taøz r…wñbSoA;b M#Dl…wa ◊w Ex. 9:16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. Ex. 9:16 kai« eºneken tou/tou diethrh/qhß iºna e˙ndei÷xwmai e˙n soi« th\n iscu/n mou kai« o¢pwß diaggelhvØ to\ o¡noma¿ mou e˙n pa¿shØ thvØ ghvØ

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Romans 9:17, reflecting the inspired Hebrew text), is dmo in the Hiphil (ÔKy$I;t√dAmToRh ‹taøz r…wñbSoA;b M#Dl…wa◊w). The Hiphil verb used is employed of causing one to have a position: cf. 1 Kings 12:32, “he placed in Bethel the priests of the high places,” Psalm 18:33, “He maketh my feet like hinds’ feet, and setteth me upon my high places,” Psalm 31:8, “thou hast set my feet in a large room,” Job 34:24, “He shall break in pieces mighty men without number, and set others in their stead,” Esth. 4:5, “Then called Esther for Hatach, one of the king’s chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was,” Ezra 3:8, “Now in the second year of their coming unto the house of God at Jerusalem, in the second month, began Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and the remnant of their brethren the priests and the Levites, and all they that were come out of the captivity unto Jerusalem; and appointed the Levites, from twenty years old and upward, to set forward the work of the house of the LORD,” Neh. 4:13, “Therefore set I in the lower places behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows,” Neh. 6:7 “And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together,” Neh. 13:30, “Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business,” 1Chr. 6:31 “And these are they whom David set over the service of song in the house of the LORD, after that the ark had rest.” 1Chr. 17:14, “But I will settle him in mine house and in my kingdom for ever: and his throne shall be established for evermore,” 2Chr. 19:5, “And he set judges in the land throughout all the fenced cities of Judah, city by city,” etc. There are 86 references to amad in the Hiphil in the Old Testament (Gen 47:7; Ex 9:16; Lev 14:11; 16:7; 27:8, 11; Num 3:6; 5:16, 18, 30; 8:13; 11:24; 27:19, 22; Judg 16:25; 2Sam 22:34; 1Kings 12:32; 15:4; 2Kings 8:11; Is 21:6; Ezek 2:2; 3:24; 24:11; 29:7; Psa 18:34; 30:8; 31:9; 105:10; 107:25; 148:6; Job 34:24; Prov 29:4; Esth 4:5; Dan 8:18; 11:11, 13-14; Ezra 2:68; 3:8, 10; 9:9; Neh 3:1, 3, 6, 13-15; 4:3, 7; 6:1, 7; 7:1, 3; 10:33; 12:31; 13:11, 19, 30; 1Chr 6:16; 15:16-17; 16:17; 17:14; 22:2; 2Chr 8:14; 9:8; 11:15, 22; 18:34; 19:5, 8; 20:21; 23:10, 19; 24:13; 25:5, 14; 29:25; 30:5; 31:2; 33:8, 19; 34:32; 35:2).60 The verb frequently refers to an appointment to a position. Not once does it

60 :háOo √rAÚp_tRa bëOqSoÅy JK®r¶Db◊yÅw hóOo √rAp y ∞EnVpIl …whäédImSoÀ¥y Åw wy$IbDa bêOqSoÀy_tRa ‹PEswøy a§EbÎ¥yÅw Gen. 47:7

:X®r`DaDh_lDkV;b y™ImVv r¶EÚpAs NAo¢AmVl…w y¡IjO;k_tRa ∞ÔKVtOa √rAh r…wäbSoA;b ÔKy$I;t√dAmToRh ‹taøz r…wñbSoA;b M#Dl…wa ◊w Ex. 9:16 :dEowøm lRhñOa jAt™RÚp hYÎwh◊y y ∞EnVpIl M¡DtOa ◊w r™EhAÚfI;mAh vy¶IaDh t¢Ea r#EhAfVmÀh N∞EhO;kAh dyfiImToRh◊w Lev. 14:11

:dEowøm lRhñOa jAt™RÚp hYÎwh◊y y ∞EnVpIl ‹MDtOa dy§ImToRh◊w MóîryIoVÚcAh y ∞EnVv_tRa jäåqDl◊w Lev. 16:7 s :NEhO;kAh …w…n™RkyîrSoÅy r$édO…nAh d∞Ay ‹gyIÚcA;t r§RvSa y#IÚp_lAo N¡EhO;kAh wäøtOa JKyñîrToRh◊w N$EhO;kAh y ∞EnVpIl ‹wødyImTo`Rh◊w ÔK$R;k √rRoÈm ‹a…wh JK¶Dm_MIa ◊w Lev. 27:8

:NEhO;kAh y¶EnVpIl h™DmEhV;bAh_tRa dy¶ImToèRh◊w h¡DwhyÀl N™D;b√r ∂q hÎ…n¢R;mIm …wby¬îrVqÅy_aøl rRvSafl h$DaEmVf h∞DmEhV;b_lD;k ‹MIa ◊w Lev. 27:11 :wáøtOa …wät√rEv◊w N¡EhO;kAh NêOrShAa y™EnVpIl w$øtOa ∞D;t√dAmSoAhVw yYˆwEl h∞EÚfAm_tRa ‹bérVqAh Num. 3:6

:hDwh◊y y¶EnVpIl ;hä∂dImTo`Rh◊w N¡EhO;kAh ;h™DtOa byñîrVqIh◊w Num. 5:16 :Myáîrßr`DaVmAh MyäîrD;mAh y¶Em …wYyVhy ‹NEhO;kAh d§AyVb…w aw¡Ih täOaÎnVq t¶Aj◊nIm Nw$ørD;kˆΩzAh t∞Aj◊nIm tEa£ Dhy#RÚpA;k_lAo N∞AtÎn◊w h$DÚvIa`Dh vaêør_tRa ‹oårDp…w ~hÎwh◊y y ∞EnVpIl €hDÚvIaDh_tRa N¶EhO;kAh dy°ImToRh◊w Num.

5:18 :taáøΩzAh hä∂rwø;tAh_lD;k t¶Ea N$EhO;kAh ‹;hDl hDc§Do ◊w hYÎwh◊y y ∞EnVpIl ‹hDÚvIa`Dh_tRa dy§ImToRh◊w wóø;tVvIa_tRa a ∞E…nIq◊w h™Da ◊nIq Aj…wõr wy¢DlDo rñObSoA;t r°RvSa vy#Ia wâøa Num. 5:30

:hDwhyÀl h™Dp…wnV;t M¢DtOa ¶D;tVpÅnEh◊w wy¡DnDb y ∞EnVpIl◊w NëOrShAa y¶EnVpIl MYˆ¥yˆwVlAh_tRa ‹D;t√dAmSoÀh◊w Num. 8:13 :lRháOaDh tñObyIbVs M™DtOa d¶EmSoÅ¥y Àw M$DoDh y ∞EnVqΩzIm ‹vyIa My¶IoVbIv PfiOsTa‰¥yÅw h¡Dwh◊y yâérVbî;d t™Ea M$DoDh_lRa ‹rE;båd◊yÅw h#RvOm a ∞Ex´¥yÅw Num. 11:24

:M`RhyńyEoVl wäøtOa h¶Dtyˆ…wIx ◊w hó∂dEoDh_lD;k y™EnVpIl◊w N$EhO;kAh r ∞DzDoVlRa ‹yńVpIl w#øtOa ∞D;t√dAmSoèAh◊w Num. 27:19 :há∂dEoDh_lD;k y™EnVpIl◊w N$EhO;kAh r ∞DzDoVlRa ‹yńVpIl ‹…wh‹édImSoÀ¥y Åw Ao#Uvwøh◊y_tRa jâå;q¥yÅw wóøtOa h™Dwh◊y h¶D…wIx r¢RvSaA;k h$RvOm cAo ∞A¥yÅw Num. 27:22

:Myáîd…w;mAoDh Ny¶E;b wäøtwøa …wdy¶ImSoÅ¥y Åw M$RhyńVpIl ‹qEjAx ◊yÅw [My#îr…wsSa][Dh] MyîryIsSaDh ty ∞E;bIm Nw%øvVmIvVl …w°a √rVq¥yÅw …wn¡Dl_qRjAcyˆw NwäøvVmIvVl …wña √rIq …w$rVmaâø¥yÅw M$D;bIl [bwâøf][V;k] bwøf yI;k ‹yIh◊yÀw Judg. 16:25

:yˆnáédImSoÅy y™AtwømD;b l¶Ao ◊w twóølÎ¥yAaD;k [y™Al◊går] wyDl◊går h¶R…wAvVm 2Sam. 22:34 :hDcDo r¶RvSa twäømD;bAh y¶EnShO;k_tRa l$Ea ty ∞EbV;b ‹dyImToRh◊w h¡DcDo_rRvSa My ∞IlÎgSoDl Aj™E;bÅzVl l$Ea_tyÈbV;b ‹hDcDo N§E;k Aj$E;b◊zI;mAh_lAo ‹ lAo‹Å¥yÅw h#∂d…whyI;b r ∞RvSa —g ∞DjR;k v®d%OjAl —Mw ∏øy ·rDcDo_hDÚvImSjA;b

y ∞InyImVÚvAh v®dâOjA;b g&Dj —M ∞DoVb∂rÎy cAo ∞A¥yÅw 1Kings 12:32 :MÊ`DlDv…wr ◊y_tRa dy™ImSoAhVlá…w wy$∂rSjAa ‹wønV;b_tRa MyôîqDhVl MÊ¡DlDv…wryI;b ry™In wöøl wy¶DhølTa h∏Îwh◊y ·NAtÎn dYˆw ∂;d NAo ∞AmVl yI;k£ 1Kings 15:4

51

:MyÌhølTaDh vy¶Ia V;KVb™E¥yÅw vóO;b_dAo MRc∞D¥yÅw wy™DnDÚp_tRa d¶EmSoÅ¥y Åw 2Kings 8:11

:dyÌ…gÅy h™Ra √rˆy r¶RvSa h$RÚpAxVmÀh d∞EmSoAh JKEl£ y¡DnOdSa y™AlEa r¢AmDa hñOk y ∞I;k Is. 21:6 p :y`DlEa r¶E;bå;dIm t™Ea o›AmVvRaÎw y¡Dl◊går_lAo yˆnäédImSoA;tÅw y$AlEa r ∞R;bî;d ‹rRvSaÀ;k Aj…w#r y ∞Ib aøbªD;tÅw Ezek. 2:2

:ÔK`RtyE;b JKwñøtV;b r™EgD;sIh añø;b y$AlEa rRmaâø¥yÅw ‹yItOa r§E;båd◊yÅw y¡Dl◊går_lAo yˆnäédImSoA;tÅw Aj…w$r y ∞Ib_aøbD;tÅw Ezek. 3:24 :;hDtDaVlRj M™U;tI;t ;h$DtDaVmUf ‹;hDkwøtVb h§DkV;tn◊w ;h#D;tVvUj◊n h∂r ∞Dj◊w M%AjE;t NAo°AmVl hó∂qér Dhy™RlDj‰…g_lAo Dhñ®dyImSoAh◊w Ezek. 24:11

s :Mˆy`DnVtDm_lD;k M™RhDl ¶D;t√dAmSoAh◊w r$EbDÚvI;t ‹ÔKy‹RlDo M§DnSoDÚvIhVb…w P¡EtD;k_lD;k M™RhDl ¶D;tVoåqDb…w Xw$ørE;t [‹PA;k][Ab] ÔKVpA;kAb ôÔKV;b M°DcVpDtV;b Ezek. 29:7 :yˆnáédyImSoÅy y#AtOmD;bŒ l¶Ao ◊w twóølÎ¥yAaD;k yAl◊går ∑ h∞R…wAvVm Psa. 18:34

:lDhVbn yIty¶IyDh ÔKyG‰nDp D;t√r¶A;tVsIh zñOo yQîr √rAhVl hD;t√dºAmToRh € ÔK ◊nwøx √rI;b hGÎwhVy Psa. 30:8 :y`Dl◊går b∞Dj√rR;mAb D;t√d™AmTo`Rh b¡Eywøa_dÅyV;b yˆnA;t√rÅ…gVsIhœ aâøl◊w Psa. 31:9 :M`Dlwøo tyâîrV;b l#Ea ∂rVcyVlŒ qóOjVl bêOqSoÅyVl Dhâ®dyImSoÀ¥y Åw Psa. 105:10

N :wy`D;lÅ…g M¶EmwørV;tÅw hó∂rDoVs Aj…wêr dEmSoÅ¥y Àw ∑ rRmaGø¥yÅw Psa. 107:25 :rwáøbSoÅy aâøl◊w N#AtÎnŒ_qDj M¡DlwøoVl d∞AoDl MâédyImSoÅ¥y Åw Psa. 148:6

:M`D;tVjA;t MyâîrEjSa d™EmSoÅ¥y Åw r®q¡Ej_aøl MyâîryI;bA;k AoêOrÎy Job 34:24 :hÎ…nRs√rRhRy twâøm…wrV;t vy™Ia ◊w X®r¡Da dy ∞ImSoÅy fDÚpVvImV;bœ JKRl#Rm Prov. 29:4

:hRΩz_hAm_lAo ◊w h™RΩz_hAm tAoñådDl y¡Dkƒ;d√rDm_lAo …wh™E…wAxV;tÅw DhyY‰nDpVl dy ∞ImToRh r ∞RvSa ‹JKRl‹R;mAh y§EsyîrD;sIm JK%DtShAl r°E;tVsRa ·a ∂rVqI;tÅw Esth. 4:5 :yáîdVmDo_lAo yˆnäédyImSoÀ¥y Åw y$I;b_oÅ…g ∏ˆ¥yÅw hDx √r¡Da y™AnDÚp_lAo yI;tVmñå;d√rˆn y$I;mIo wêørV;bådVb…w Dan. 8:18

:wíødÎyV;b NwäømDhRh N¶A;tn◊w b$∂r NwâømDh ‹dyImToRh◊w NwóøpD…xAh JKRl∞Rm_MIo wäø;mIo M¶AjVln◊w a›DxÎy ◊w b‰gY‰…nAh JKRl∞Rm ‹rAm √rAmVty ◊w Dan. 11:11 :bá∂r v…wñk √rIb…w lwëødÎ…g ly¶AjV;b aw$øb awøb∞Dy ‹MyˆnDv My§I;tIo`Dh X°éqVl…w NwóøvaîrDh_NIm bäår Nw$ømDh dy ∞ImToRh◊w Nw$øpD…xAh JKRl∞Rm ‹bDv◊w Dan. 11:13

:…wlDvVkˆn◊w NwäøzDj dy¶ImSoAhVl …wöaVÚcÅ…nIy #ÔKV;mAo y ∞ExyîrDÚp —y ∞EnVb…w b‰g¡R…nAh JKRl∞Rm_lAo …wëdVmAoÀy My¶I;bår M$EhDh My ∞I;tIoDb…w Dan. 11:14 :wáønwøkVm_lAo wëødyImSoAhVl My$IhølTa`Dh ty ∞EbVl ‹…wb√;dÅnVtIh MÊ¡DlDv…wryI;b r ∞RvSa h™Dwh◊y ty¶EbVl M›DawøbV;b tw$øbDa`Dh ‹yEva ∂rEm…w Ezra 2:68

tRka¶RlVm_lAo Aj™E…xÅnVl hDlVo$AmÎw ‹hÎnDv MyôîrVcRo N°R;bIm MGˆ¥yˆwVlAh_tRa …wdy ∞ImSoÅ¥y Åw MÊ$AlDv…wír ◊y y ∞IbVÚvAhEm ‹MyIaD;bAh_lDk ◊w MGˆ¥yˆwVlAh◊w My ∞InShO;kAh —M ∞RhyEjSa r¶DaVv…w q%∂dDxwáøy_NR;b Ao…w°vy ◊w lEayI;tVlAaVv fl_NR;b l∞RbD;bür ◊z …w;l&EjEh y¡InEÚvAh v®däOjA;b MÊ$AlDv…wêryIl ‹MyIhølTa`Dh ty§E;b_lRa MfiDawøbVl tyGˆnEÚvAh h∞DnDÚvAb…w Ezra 3:8

p :hDwh◊y_tyE;b :lEa ∂rVcy_JKRlRm dy¶Iw ∂;d yäéd◊y_lAo hYÎwh◊y_tRa ‹ lE;lAhVl Mˆy$A;tVlIxVmÀ;b ‹PDsDa_yÈnV;b M§I¥yˆwVlAh◊w tw#ørVxáOxSjA;b My%IvD;bUlVm My ∏ˆnShO;kAh ·…wdyImSoÅ¥y Åw h¡Dwh◊y l∞AkyEh_tRa My™InO;bAh …wõdV;sy ◊w Ezra 3:10

s :MÊ`DlDv…wryIb…w hä∂d…whyÌ;b r$édÎg …wn∞Dl_tRtDl◊w wy$DtOb√rDj_tRa dy ∞ImSoAhVl…w ‹…wny‹EhølTa ty§E;b_tRa MfiEmwørVl hGÎyVjIm …wn∞Dl_tRtDl s%årDp y°EkVlAm ·ynVpIl dRs&Rj …wny ∞ElDo_fÅ¥yìÅw …wny¡EhølTa …wn™DbÎzSo añøl …wn$EtüdVbAoVb…w …wnVjYÅnSa MyâîdDbSo_yÌ;k Ezra 9:9

s :lEa ◊nÅnSj lñå;d◊gIm d™Ao …wh…w$v√;dIq ‹hDaE;mAh lôå;d◊gIm_dAo ◊w wy¡DtOtVlå;d …wdy™ImSoÅ¥y ìÅw …wh…w$v√;dIq hD;m ∞Eh Na$ø…xAh rAo ∞Av_tRa ‹…wnVb¥yÅw MyGˆnShO;kAh wy ∞DjRa ◊w lw%ødÎ…gAh N°EhO;kAh ·byIvÎyVlRa M ∂qÓÎ¥yÅw Neh. 3:1 s :wy`DjyîrVb…w wy™Dl…wo ◊nAm wy$DtOtVlå;d ‹…wdy‹ImSoÅ¥y ìÅw …wh…w$réq hD;m ∞Eh h¡DaÎnV;sAh y ∞EnV;b …wänD;b MyYˆg ∂;dAh rAo ∞Av ‹tEa ◊w Neh. 3:3

s :wy`DjyîrVb…w wy™DlUo ◊nAm…w wy$DtOtVlå;d ‹…wdy‹ImSoÅ¥y ìÅw …wh…w$réq hD;m ∞Eh h¡Dy √dwáøsV;b_NR;b M™D;lUvVm…w Aj$EsDÚp_NR;b ‹o ∂dÎywáøy …wqyGˆzTjRh hÎnDv◊yAh rAo°Av ·tEa ◊w Neh. 3:6 :twáøpSvDh rAo¶Av d™Ao h$DmwøjA;b ‹hD;mAa PRl§Ra ◊w wy¡DjyîrVb…w wy™DlUo ◊nAm wy$DtOtVlå;d ‹…wdy‹ImSoÅ¥y ìÅw …wh…wYnDb hD;m ∞Eh ~AjwønÎz y ∞EbVvOy ◊w €N…wnDj qy ∞IzTjRh a ◊y˝Å…gAh rAo°Av ·tEa Neh. 3:13

s :wy`DjyîrVb…w wy™DlUo ◊nAm wy$DtOtVlå;d ‹dyImSoÅy ◊w …w…nY‰nVby a…wâh M®r¡D;kAh_tyE;b JKRl∞RÚp r™Ac b$Dkér_NRb h∞D¥yI;kVlAm ‹qyˆzTjRh tw#øÚpVvAaDh rAo ∞Av —t∞Ea ◊w Neh. 3:14 s :dyÌw ∂;d ry¶IoEm twëød√rwø¥yAh tw$ølSoA;mÀh_dAo ◊w JKRl$R;mAh_NÅgVl ‹jAl‹RÚvAh t§AkérV;b tfiAmwøj tEa ◊wfl wy¡DjyîrVb…w wy™DlUo ◊nAm wy$DtOtVlå;d [‹dyImSoÅy][ ◊w] …wdyImSoÅy ◊w …w…n$RlVlAfyˆw ‹…w…n‹‰nVby a…wôh ~hDÚpVxI;mAh JKRl∞RÚp r ∞Ac

€h‰zOj_lD;k_NR;b N…wâ;lAv qyˆzTjRhfl Ny%AoDh rAo°Av ·tEa ◊w Neh. 3:15 :M`RhyńVÚpIm hDl◊y™AlÎw M¶Dmwøy M¢RhyElSo rªDmVvIm dy°ImSoÅ…nÅw …wny¡EhølTa_lRa l™E;lAÚpVt…nÅw Neh. 4:3

:M`RhyEtOtVÚvåq◊w M™RhyEjVm ∂r M¢RhyEtOb√rAj_MIo tw$øjDÚpVvImVl ‹MDoDh_tRa dy§ImSoAa `Dw [My¡IjyIjV…x][A;b] Myˆ¥yIjIjV…xA;b h™DmwøjAl yñérSjAaEm MwÿøqD;mAl tw¬ø¥yI;tVjA;tIm dyfiImSoAa `Dw Neh. 4:7 :MyáîrDoVÚvAb yI;t√d¶AmToRh_aøl twäøtDl√;d ay$IhAh t∞EoDh_dAo MÅ…g£ X®r¡DÚp ;h™D;b rAtwñøn_aøl◊w h$Dmwøj∞Ah_tRa ‹yIty‹ˆnDb y§I;k …wny#Eb◊yáOa rRt∞RyVl…w y%Ib√rAo`Dh MRv∏‰gVl…w hÎ¥yIbwøf◊wfl f∞A;lAb◊nAsVl o ∞AmVvn r ∞RvSaAk y ∞Ih◊yÅw Neh.

6:1 s :wá∂;dVjÅy h™DxSoÎ…wÌn◊w h$DkVl h∞D;tAo ◊w hR;l¡EaDh MyâîrDb√;dA;k JKRl$R;mAl o ∞AmDÚvy ‹hD;tAo ◊w h$∂d…whyÌ;b JKRlRm£ r#OmaEl MÊ%AlDv…wryÌb ÔKy°RlDo ·aørVqIl D;t√d∞AmToRh My&IayIb◊n_MÅg ◊w Neh. 6:7

:MÌ¥yˆwVlAh◊w Myäîr √rOvVmAh◊w MyñîrSowøÚvAh …wÿdVq¶DÚpˆ¥yÅw twóøtDl√;dAh dy™ImSoAa Îw h$DmwøjAh ‹hDt◊nVbn r§RvSaA;k y#Ih◊yÅw Neh. 7:1 :wáøtyE;b d‰g¶Rn vy™Ia ◊w w$ørDmVvImV;b vyIa£ MÊ$AlDv…wr ◊y y ∞EbVvOy ‹twørVmVvIm dy#EmSoAh◊w …wzóOjTa‰w twäøtDl√;dAh …wpy¶IgÎy MyöîdVmOo M¶Eh d°Ao ◊w vRm$RÚvAh MâOj_dAo ‹MÊ‹AlDv…wr ◊y yôérSoAv …wfijVtDÚpˆy aâøl M#RhDl [r ∞AmOa][Îw]

rRmaø¥yÅw Neh. 7:3 :…wnyÈhølTa ty¶E;b täådObSoAl h¡DnDÚvA;b l®q™RÚvAh ty¶IvIlVv …wny¢ElDo t¶EtDl t$OwVxIm ‹…wny‹ElDo …wn√d§AmToRh◊w Neh. 10:33

:táOÚpVvAaDh rAo™AvVl h$DmwøjAl l∞AoEm ‹NyImÎ¥yAl tôOkUlShAt◊w t°ølwød◊…g ·tOdwøt y ∞E;tVv h∂dy&ImSoAa Îw h¡DmwøjAl l™AoEm h$∂d…wh◊y yâérDc_tRa ‹hRlSoAaÎw Neh. 12:31 :Má∂dVmDo_lAo MäédImSoAa `Dw M$ExV;bVq°Ra`Dw My¡IhølTaDh_tyE;b b∞AzTo‰n Ao…wë;dAm h$∂rVmâOaÎw MyYˆnÎgV;sAh_tRa ‹hDby‹îrDaÎw Neh. 13:11

:tD;bAÚvAh MwñøyV;b a™DÚcAm awñøbÎy_aøl My$îrDoVÚvAh_lAo ‹yI;t√d‹AmToèRh y#årDo ◊…nIm…w t¡D;bAÚvAh r ∞AjAa d™Ao M…w$jD;tVpˆy aâøl ‹rRvSa h$∂rVmâOaÎw tw$øtDl√;dAh …wêr ◊gD;s¥yÅw ‹h∂rVmáOaÎw t#D;bAÚvAh y ∞EnVpIl MÊ%AlDv…wr ◊y y°érSoAv ·…wlSlDx r ∞RvSaA;k y&Ih◊yÅw Neh. 13:19

:wáø;tVkaAlVmI;b vy¶Ia M™I¥yˆwVlAl◊w My¶InShO;kAl twÿørDmVvIm h∂dyªImSoAa Îw r¡Dkń_lD;kIm My™I;t√rAhIf◊w Neh. 13:30 :NwíørDaDh AjwäønV;mIm h¡Dwh◊y ty ∞E;b ry™Iv_yéd◊y_lAo dy¢Iw ∂;d dy¶ImToRh r°RvSa hR;l#Ea ◊w 1Chr. 6:16

p :hDjVmIcVl lwëøqV;b_MyáîrDhVl My¶IoyImVvAm Mˆy¡D;tVlIxVm…w twëørO…nIk ◊w My¶IlDb◊n ry¢Iv_yElVkI;b My$îr √râOvVmAh ‹MRhyEjSa_tRa dy#ImSoÀhVl ~Mˆ¥yˆwVlAh yâérDcVl €dyˆw ∂;d rRmaâø¥yÅw 1Chr. 15:16 :…whDyDv…wíq_NR;b N™DtyEa M$RhyEjSa ‹yîr ∂rVm y§EnV;b_NIm…w s …wh¡DyVk®r`R;b_NR;b P™DsDa wy$DjRa_N°Im…w l$Eawøy_NR;b N∞DmyEh tEa£ MGˆ¥yˆwVlAh …wdy ∞ImSoÅ¥y Åw 1Chr. 15:17

:M`Dlwøo tyñîrV;b l™Ea ∂rVcyVl q$OjVl ‹bOqSoÅyVl Dhô®dyImSoÅ¥y Åw 1Chr. 16:17 :M`Dlwøo_dAo NwäøkÎn h¶RyVhy w›øaVsIk ◊w M¡DlwøoDh_dAo y™It…wkVlAmVb…w y¶ItyEbV;b …why¢I;t√dAmSoÀh◊w 1Chr. 17:14

:MyÌhølTaDh ty¶E;b twäønVbIl tyYˆzÎg y ∞EnVbAa ‹bwøxVjAl My#IbVxáOj d∞EmSoÅ¥y Åw l¡Ea ∂rVcy X®r ∞RaV;b r™RvSa My$îr´…gAh_tRa ‹swønVkIl dyYˆw ∂;d rRmaâø¥yÅw 1Chr. 22:2 :MyÌhølTaDh_vyIa dy¶Iw ∂;d t™AwVxIm N$Ek y ∞I;k rAo¡DvÎw rAo ∞AvVl M™DtwøqVlVjAmV;b MyñîrSowøÚvAh◊w w$ømwøyV;b Mwâøy_rAb√dIl ‹MyˆnSháO;kAh d‰g§Rn t%érDvVl…w l°E;lAhVl MDtwørVmVvImfl_lAo M ∞I¥yˆwVlAh◊w M#Dt∂dObSo_lAo My˝ˆnShO;kAh

tw°øqVlVjAm_tRa wyIbDafl_dyˆwá∂;d f∞AÚpVvImV;k d∞EmSoÅ¥y Åw 2Chr. 8:14 :há∂q∂dVx…w f¶DÚpVvIm twäøcSoAl JKRl$RmVl ‹MRhyElSo ôÔK ◊nR;t¥yÅw M$DlwøoVl wêødyImSoAhVl ‹ lEa ∂rVcy_tRa ÔKy§RhølTa t°AbShAaV;b ÔKy¡RhølTa h™DwhyAl JKRl$RmVl ‹wøaVsI;k_lAo ôÔKV;tItVl #ÔKV;b X ∞EpDj —r ∞RvSa JK…w$rD;b ‹ÔKy‹RhølTa

h§Dwh◊y y°Ih◊y 2Chr. 9:8 :hDcDo r¶RvSa My™IlÎgSoDl◊w MyóîryIoVÚcAl◊w twäømD;bAl MyYˆnSháO;k ‹wøl_dRmSoÀ¥y Åw 2Chr. 11:15

:wáøkyIlVmAhVl y™I;k wy¡DjRaV;b dy ∞IgÎnVl h™DkSoAm_NRb h¶D¥yIbSa_tRa M¢DoVbAj√r vaµørDl d°EmSoÀ¥y Åw 2Chr. 11:22

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signify “create.” The Greek verb employed in Romans 9:17 is found in the LXX in verses (interestingly, it is not

in the LXX of Exodus 9:16—if Paul viewed the LXX as authoritative, instead of the Hebrew, one wonders why this is so—such as Numbers 24:19 (translations below all from Brenton’s LXX), “And one shall arise out of Jacob, and destroy out of the city him that escapes.” Job 5:11, “who exalts the lowly, and raises up them that are lost,” Joel 3:7, “Therefore, behold, I will raise them up out of the place whither ye have sold them, and I will return your recompense on your own heads.” Habakkuk 1:6, “Wherefore, behold, I stir up the Chaldeans, the bitter and hasty nation, that walks upon the breadth of the earth, to inherit tabernacles not his own.” Zech 2:13, “Let all flesh fear before the Lord: for he has risen up from his holy clouds.” Zech 11:16, “For, behold, I will raise up a shepherd against the land: he shall not visit that which is perishing, and he shall not seek that which is scattered, and he shall not heal that which is bruised, nor guide that which is whole: but he shall devour the flesh of the choice ones, and shall dislocate the joints of their necks.” Jeremiah 6:22, “Thus saith the Lord, Behold, a people comes from the north, and nations shall be stirred up from the end of the earth.” (Jeremiah 50:41/27:41) “Behold, a people comes from the north, and a great nation, and many kings shall be stirred up from the end of the earth; holding bow and dagger” Jeremiah 51:1/28:1 “Thus saith the Lord; Behold, I stir up against Babylon, and against the Chaldeans dwelling therein, a deadly burning wind.” Jeremiah 51:37-38/28:7-38 “And Babylon shall be a desolation, and shall not be inhabited. For they rose up together as lions, and as lions’ whelps.” Ezekiel 23:22-23, “Therefore, Ooliba, thus saith the Lord; Behold, I will stir up thy lovers against thee, from whom thy soul is alienated, and I will bring them upon thee round about, the children of Babylon, and all the Chaldeans, Phacuc, and Sue, and Hychue, and all the sons of the Assyrians with them; choice young men, governors and captains, all princes and renowned, riding on horses.” The complete list of references is: Gen 28:16; 41:21; Num 10:34; 24:19; Judg 5:12, 16; 16:14, 20; 1Sam 26:12; 2Sam 12:11; 19:19; 23:18; 1Kings 16:3; 2Chr 36:22; 1Esdr 3:13; 8:70; Ezra 1:1, 5; Esth 8:4; 2Mac 13:4; Psa 3:6; 7:7; 34:23; 43:24; 56:9; 58:5; 72:20; 77:65; 79:3; 107:3; 118:62; 138:18; Ode 4:13; 11:16; Prov 25:23; Song 2:7; 3:5; 4:16; 8:4-5; Job 5:11; Sir 22:9; 32:11; 40:7; Joel 4:7, 9, 12; Jonah 1:4, 11, 13; Hab 1:6; 2:19; 3:13; Hag 1:14; Zech 2:17; 4:1; 11:16; 13:7; Is 38:16; 41:2; 51:9, 17; 52:1; Jer 6:22; 27:41; 28:1, 38; 38:26; Ezek 21:21; 23:22.61 In

:vRm`DÚvAh awñø;b t™EoVl tDmÁÎ¥yÅw b®r¡DoDh_dAo Mä∂rSa jAkñOn h¢DbD;k √rR;mA;b dyªImSoAm h∏ÎyDh l#Ea ∂rVcy JKRl∞Rm…w a…w$hAh Mwâø¥yA;b ‹hDmDjVlI;mAh lAo§A;tÅw 2Chr. 18:34

:ryÌoÎw ry¶IoVl twëørUxV;bAh hö∂d…wh◊y y¬érDo_lDkV;b X®r#DaD;b My%IfVpáOv d°EmSoÅ¥y Åw 2Chr. 19:5 :MÊ`DlDv…wr ◊y …wb™UvÎ¥yÅw byóîrDl◊w h™Dwh◊y f¶AÚpVvImVl l$Ea ∂rVcyVl ‹twøbDaDh y§Eva ∂rEm…w MyGˆnShO;kAh◊w M ∞I¥yˆwVlAh_NIm f%DpDvwøh◊y dy°ImToRh MÊAlDv…wryI;bfl M ∞Ag ◊w 2Chr. 19:8

:wíø;dVsAj M™DlwøoVl y¶I;k hYÎwhyAl …wêdwøh ‹MyîrVmáOa ◊w X…w$lDjRh y ∞EnVpIl ‹taExV;b v®dúOq_tår √dAhVl My™IlVlAhVmá…w hYÎwhyAl ‹MyîrßráOvVm d§EmSoÅ¥y Åw M$DoDh_lRa ‹XAoÎ…wˆ¥yÅw 2Chr. 20:21 :byÌbDs JKRl™R;mAh_lAo ty¡D;bAl◊w Aj™E;b◊zI;mAl ty$IlaDmVÚcAh ‹ty‹A;bAh PRt§R;k_dAo ‹tyˆnDm ◊yAh ty§A;bAh PRt°R;kIm w#ødÎyVb wâøjVlIv —vy ∞Ia ◊w M%DoDh_lD;k_tRa d°EmSoÅ¥y Åw 2Chr. 23:10

:r`Db∂;d_lDkVl a™EmDf añøbÎy_aáøl◊w h¡Dwh◊y ty ∞E;b yäérSoAv_lAo My$îrSowâøÚvAh ‹dEmSoÅ¥y Àw 2Chr. 23:19 :…whUxV;mAa ◊yÀw wäø;t◊nU;kVtAm_lAo My¢IhølTa`Dh tyªE;b_tRa …wdy%ImSoÅ¥y Àw Mó∂dÎyV;b h™DkaDlV;mAl h¢Dk…wrSa lAoªA;tÅw h$DkaDlV;mAh y ∞EcOo ‹…wcSoÅ¥yÀw 2Chr. 24:13

:hD…nIx ◊w jAmõOr z™EjOa a$DbDx a ∞Exwøy ‹r…wjD;b PRl§Ra tw°øaEm_v ølVv M#EaDxVmˆ¥yÅw hDlVo$AmÎw ‹hÎnDv MyôîrVcRo N°R;bImVl M#édVqVpˆ¥yÀw N¡ImÎy ◊nIb…w hä∂d…wh◊y_lDkVl tw$øaE;mAh yâérDcVl…w ‹MyIpDlSaDh yôérDcVl tw#øbDa_tyEbVl MâédyImSoÀ¥y Åw h$∂d…wh◊y_tRa ‹…wh‹ÎyVxAmSa XôO;bVq¥yÅw 2Chr. 25:5

:rÈÚfåq◊y M¶RhDl◊w h™RwSjA;tVvIy M¶RhyńVpIl◊w My¡IhølaEl wäøl MñédyImSoÀ¥y Åw ry$IoEc y ∞EnV;b ‹yEhølTa_tRa a#EbÎ¥yÅw My$ImwødSa_tRa twâø;kAhEm ‹…wh‹ÎyVxAmSa awôøb y°érSjAa y#Ih◊yÅw 2Chr. 25:14 s :wy`DayIb◊n_dÅyV;b h™DwVxI;mAh h¢Dwh◊y_dÅyVb yªI;k ay¡IbÎ…nAh N∞DtÎn◊w JKRl™R;mAh_hEzOj d¶Dg ◊w dy¢Iw ∂;d t¶AwVxImV;b tw$ørO…nIkVb…w My ∞IlDb◊nI;b ‹Mˆy‹A;tVlIxVmI;b hGÎwh◊y ty ∞E;b M˝ˆ¥yˆwVlAh_tRa d°EmSoÀ¥y Åw 2Chr. 29:25

:b…wátD;kA;k …wäcDo bÿOrDl añøl y ∞I;k MÊ¡DlDv…wryI;b l™Ea ∂rVcy_yÈhølTa h¶DwhyAl jAs¢RÚp twñøcSoAl awfiøbDl N$∂;d_dAo ◊w oAb∞Rv_rÈaV;bIm ‹ lEa ∂rVcy_lDkV;b lwûøq ry°IbSoAhVl r#Db∂d …wdy ∞ImSoÀ¥y Åw 2Chr. 30:5 s :hDwh◊y twñønSjAm yäérSoAvV;b l$E;lAhVl…w twêødOhVl…w ‹térDvVl My¡ImDlVvIl◊w h™DlOoVl MYˆ¥yˆwVlAl◊w ‹MyˆnShO;kAl w#øt∂dObSo y ∞IpV;k —vy ∞Ia MfiDtwøqVlVjAm_lAo Mˆ¥yˆwVlAh◊wfl My ∞InShO;kAh twêøqVlVjAm_tRa …whÓÎ¥yIq◊zIj◊y d∞EmSoÅ¥y Åw

2Chr. 31:2 :hRvOm_dÅyV;b My™IfDÚpVvI;mAh◊w Myñî;qUjAh◊w hö∂rwø;tAh_lDkVl My$Ityˆ…wIx r ∞RvSa_lD;k tEa£ tw#øcSoAl …wêrVmVvy_MIa —qâår M¡RkyEtáObSaAl yI;t√d™AmTo`Rh r¶RvSa h$Dm ∂dSaèDh ‹ lAoEm l$Ea ∂rVcy l‰gâ®r_tRa ‹ryIsDhVl Py#Iswøa

aâøl◊w 2Chr. 33:8 :y`Dzwøj yñérVbî;d l™Ao My$Ib…wtV;k M ∞D…nIh wóøo ◊nD;kIh y™EnVpIl My$IlIsVÚpAh◊w MyâîrEvSaDh ‹dyImToRh◊w ‹twømD;b M§RhDb h∏ÎnD;b ·rRvSa tw#ømOqV;mAh◊w ~wølVoAm…w wâøtaDÚfAj_lDk ◊w €wøl_rRtDoÈh◊w wâøtD;lIpVt…w 2Chr. 33:19

:M`RhyEtwøbSa y¶EhølTa My™IhølTa tyñîrVbI;k MÊ$AlDv…wr ◊y y ∞EbVvOy ‹…wcSoÅ¥yÀw N¡ImÎy ◊nIb…w MÊ™AlDv…wryIb a¶DxVmˆ…nAh_lD;k t¢Ea d›EmSoÅ¥y Åw 2Chr. 34:32 :hDwh ◊y ty¶E;b täådwøbSoAl M$éq◊ΩzAj ◊yÀw M¡DtwørVmVvIm_lAo My™InShO;kAh d¶EmSoÅ¥y Åw 2Chr. 35:2 61 Gen. 28:16 kai« e˙xhge÷rqh Iakwb aÓpo\ touv u¢pnou aujtouv kai« ei•pen o¢ti e¶stin ku/rioß e˙n tw◊ˆ to/pw tou/tw e˙gw» de« oujk h¡Ødein

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Gen. 41:21 kai« eishvlqon eiß ta»ß koili÷aß aujtw◊n kai« ouj dia¿dhloi e˙ge÷nonto o¢ti eishvlqon eiß ta»ß koili÷aß aujtw◊n kai« ai˚ o¡yeiß aujtw◊n aiscrai« kaqa» kai« th\n aÓrch/n e˙xegerqei«ß de« e˙koimh/qhn Num. 10:34 kai« e˙ge÷neto e˙n tw◊ˆ e˙xai÷rein th\n kibwto\n kai« ei•pen Mwushvß e˙xege÷rqhti ku/rie diaskorpisqh/twsan oi˚ e˙cqroi÷ sou fuge÷twsan pa¿nteß oi misouvnte÷ß se Num. 24:19 kai« e˙xegerqh/setai e˙x Iakwb kai« aÓpolei√ swzo/menon e˙k po/lewß Judg. 5:12 e˙xegei÷rou e˙xegei÷rou Debbwra e˙xe÷geiron muria¿daß meta» laouv e˙xegei÷rou e˙xegei÷rou la¿lei met∆ wÓˆdhvß e˙niscu/wn e˙xani÷staso Barak kai« e˙ni÷scuson Debbwra to\n Barak aicmalw¿tize aicmalwsi÷an sou uio\ß Abineem Judg. 5:16 iºna ti÷ moi ka¿qhsai aÓna» me÷son tw◊n mosfaqaim touv eisakou/ein surismou\ß e˙xegeiro/ntwn touv dielqei√n eiß ta» touv Roubhn mega¿loi e˙xicniasmoi« kardi÷aß Judg. 16:14 kai« e˙koi÷misen aujto\n Dalila kai« e˙dia¿sato tou\ß e˚pta» bostru/couß thvß kefalhvß aujtouv meta» thvß e˙kta¿sewß kai« kate÷krousen e˙n toi√ß passa¿loiß eiß to\n toi√con kai« ei•pen pro\ß aujto/n oi aÓllo/fuloi e˙pi« se÷ Samywn kai« e˙xhge÷rqh e˙k touv u¢pnou aujtouv kai« e˙xe÷spasen tou\ß passa¿louß su\n tw◊ˆ uJfa¿smati e˙k touv toi÷cou kai« to\ di÷asma kai« oujk e˙gnw¿sqh hJ iscu\ß aujtouv Judg. 16:20 kai« ei•pen aujtw◊ˆ Dalila oi aÓllo/fuloi e˙pi« se÷ Samywn kai« e˙xhge÷rqh e˙k touv u¢pnou aujtouv kai« ei•pen e˙xeleu/somai kai« poih/sw kaqw»ß aÓei« kai« aÓpotina¿xomai kai« aujto\ß oujk e¶gnw o¢ti ku/rioß aÓpe÷sth aÓp∆ aujtouv 1Sam. 26:12 kai« e¶laben Dauid to\ do/ru kai« to\n fako\n touv u¢datoß aÓpo\ pro\ß kefalhvß aujtouv kai« aÓphvlqon kaq∆ e˚autou/ß kai« oujk h™n oJ ble÷pwn kai« oujk h™n oJ ginw¿skwn kai« oujk h™n oJ e˙xegeiro/menoß pa¿nteß uJpnouvnteß o¢ti qa¿mboß kuri÷ou e˙pe÷pesen e˙p∆ aujtou/ß 2Sam. 12:11 ta¿de le÷gei ku/rioß idou\ e˙gw» e˙xegei÷rw e˙pi« se« kaka» e˙k touv oi¶kou sou kai« lh/myomai ta»ß gunai√ka¿ß sou kat∆ ojfqalmou/ß sou kai« dw¿sw tw◊ˆ plhsi÷on sou kai« koimhqh/setai meta» tw◊n gunaikw◊n sou e˙nanti÷on touv hJli÷ou tou/tou 2Sam. 19:19 kai« e˙leitou/rghsan th\n leitourgi÷an touv diabiba¿sai to\n basile÷a kai« die÷bh hJ dia¿basiß e˙xegei√rai to\n oi•kon touv basile÷wß kai« touv poihvsai to\ eujqe«ß e˙n ojfqalmoi√ß aujtouv kai« Semeiœ uio\ß Ghra e¶pesen e˙pi« pro/swpon aujtouv e˙nw¿pion touv basile÷wß diabai÷nontoß aujtouv to\n Iorda¿nhn 2Sam. 23:18 kai« Abessa aÓdelfo\ß Iwab uio\ß Sarouiaß aujto\ß a‡rcwn e˙n toi√ß trisi÷n kai« aujto\ß e˙xh/geiren to\ do/ru aujtouv e˙pi« triakosi÷ouß traumati÷aß kai« aujtw◊ˆ o¡noma e˙n toi√ß trisi÷n 1Kings 16:3 idou\ e˙gw» e˙xegei÷rw ojpi÷sw Baasa kai« o¡pisqen touv oi¶kou aujtouv kai« dw¿sw to\n oi•ko/n sou wJß to\n oi•kon Ieroboam uiouv Nabat 2Chr. 36:22 e¶touß prw¿tou Ku/rou basile÷wß Persw◊n meta» to\ plhrwqhvnai rJhvma kuri÷ou dia» sto/matoß Ieremiou e˙xh/geiren ku/rioß to\ pneuvma Ku/rou basile÷wß Persw◊n kai« parh/ggeilen khru/xai e˙n pa¿shØ thvØ basilei÷a aujtouv e˙n graptw◊ˆ le÷gwn 1Esdr. 3:13 kai« o¢te e˙xhge÷rqh oJ basileu/ß labo/nteß to\ gra¿mma e¶dwkan aujtw◊ˆ kai« aÓne÷gnw 1Esdr. 8:70 kai« e˙xegerqei«ß e˙k thvß nhstei÷aß dierrhgme÷na e¶cwn ta» ima¿tia kai« th\n iera»n e˙sqhvta ka¿myaß ta» go/nata kai« e˙ktei÷naß ta»ß cei√raß pro\ß to\n ku/rion e¶legon Ezra 1:1 kai« e˙n tw◊ˆ prw¿tw e¶tei Ku/rou touv basile÷wß Persw◊n touv telesqhvnai lo/gon kuri÷ou aÓpo\ sto/matoß Ieremiou e˙xh/geiren ku/rioß to\ pneuvma Ku/rou basile÷wß Persw◊n kai« parh/ggeilen fwnh\n e˙n pa¿shØ basilei÷a aujtouv kai÷ ge e˙n graptw◊ˆ le÷gwn Ezra 1:5 kai« aÓne÷sthsan a‡rconteß tw◊n patriw◊n tw◊ˆ Iouda kai« Beniamin kai« oi ierei√ß kai« oi Leui√tai pa¿ntwn w—n e˙xh/geiren oJ qeo\ß to\ pneuvma aujtw◊n touv aÓnabhvnai oikodomhvsai to\n oi•kon kuri÷ou to\n e˙n Ierousalhm Esth. 8:4 e˙xe÷teinen de« oJ basileu\ß Esqhr th\n rJa¿bdon th\n crushvn e˙xhge÷rqh de« Esqhr paresthke÷nai tw◊ˆ basilei√ 2Mac. 13:4 oJ de« basileu\ß tw◊n basile÷wn e˙xh/geiren to\n qumo\n touv ∆Antio/cou e˙pi« to\n aÓlith/rion kai« Lusi÷ou uJpodei÷xantoß touvton ai¶tion ei•nai pa¿ntwn tw◊n kakw◊n prose÷taxen wJß e¶qoß e˙sti«n e˙n tw◊ˆ to/pw prosapole÷sai aÓgago/ntaß eiß Be÷roian Psa. 3:6 e˙gw» e˙koimh/qhn kai« u¢pnwsa e˙xhge÷rqhn o¢ti ku/rioß aÓntilh/myetai÷ mou Psa. 7:7 aÓna¿sthqi ku/rie e˙n ojrghvØ sou uJyw¿qhti e˙n toi√ß pe÷rasi tw◊n e˙cqrw◊n mou e˙xege÷rqhti ku/rie oJ qeo/ß mou e˙n prosta¿gmati w—ˆ e˙netei÷lw Psa. 34:23 e˙xege÷rqhti ku/rie kai« pro/sceß thvØ kri÷sei mou oJ qeo/ß mou kai« oJ ku/rio/ß mou eiß th\n di÷khn mou Psa. 43:24 e˙xege÷rqhti iºna ti÷ uJpnoi√ß ku/rie aÓna¿sthqi kai« mh\ aÓpw¿shØ eiß te÷loß Psa. 56:9 e˙xege÷rqhti hJ do/xa mou e˙xege÷rqhti yalth/rion kai« kiqa¿ra e˙xegerqh/somai o¡rqrou Psa. 58:5 a‡neu aÓnomi÷aß e¶dramon kai« kateu/qunan e˙xege÷rqhti eiß suna¿nthsi÷n mou kai« ide÷ Psa. 72:20 wJsei« e˙nu/pnion e˙xegeirome÷nou ku/rie e˙n thvØ po/lei sou th\n eiko/na aujtw◊n e˙xoudenw¿seiß Psa. 77:65 kai« e˙xhge÷rqh wJß oJ uJpnw◊n ku/rioß wJß dunato\ß kekraipalhkw»ß e˙x oi¶nou Psa. 79:3 e˙nanti÷on Efraim kai« Beniamin kai« Manassh e˙xe÷geiron th\n dunastei÷an sou kai« e˙lqe« eiß to\ sw◊sai hJma◊ß Psa. 107:3 e˙xege÷rqhti yalth/rion kai« kiqa¿ra e˙xegerqh/somai o¡rqrou Psa. 118:62 mesonu/ktion e˙xhgeiro/mhn touv e˙xomologei√sqai÷ soi e˙pi« ta» kri÷mata thvß dikaiosu/nhß sou Psa. 138:18 e˙xariqmh/somai aujtou/ß kai« uJpe«r a‡mmon plhqunqh/sontai e˙xhge÷rqhn kai« e¶ti eimi« meta» souv Ode. 4:13 e˙xhvlqeß eiß swthri÷an laouv sou touv sw◊sai tou\ß cristou/ß sou e¶baleß eiß kefala»ß aÓno/mwn qa¿naton e˙xh/geiraß desmou\ß eºwß trach/lou dia¿yalma Ode. 11:16 ku/rie peri« aujthvß ga»r aÓnhgge÷lh soi kai« e˙xh/geira¿ß mou th\n pnoh/n kai« paraklhqei«ß e¶zhsa Prov. 25:23 a‡nemoß bore÷aß e˙xegei÷rei ne÷fh pro/swpon de« aÓnaide«ß glw◊ssan e˙reqi÷zei

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Song 2:7 w‚rkisa uJma◊ß qugate÷reß Ierousalhm e˙n tai√ß duna¿mesin kai« e˙n tai√ß iscu/sesin touv aÓgrouv e˙a»n e˙gei÷rhte kai« e˙xegei÷rhte th\n aÓga¿phn eºwß ou∞ qelh/shØ Song 3:5 w‚rkisa uJma◊ß qugate÷reß Ierousalhm e˙n tai√ß duna¿mesin kai« e˙n tai√ß iscu/sesin touv aÓgrouv e˙a»n e˙gei÷rhte kai« e˙xegei÷rhte th\n aÓga¿phn eºwß a·n qelh/shØ Song 4:16 e˙xege÷rqhti borra◊ kai« e¶rcou no/te dia¿pneuson khvpo/n mou kai« rJeusa¿twsan aÓrw¿mata¿ mou katabh/tw aÓdelfido/ß mou eiß khvpon aujtouv kai« fage÷tw karpo\n aÓkrodru/wn aujtouv Song 8:4 w‚rkisa uJma◊ß qugate÷reß Ierousalhm e˙n tai√ß duna¿mesin kai« e˙n tai√ß iscu/sesin touv aÓgrouv ti÷ e˙gei÷rhte kai« ti÷ e˙xegei÷rhte th\n aÓga¿phn eºwß a·n qelh/shØ Song 8:5 ti÷ß au¢th hJ aÓnabai÷nousa leleukanqisme÷nh e˙pisthrizome÷nh e˙pi« to\n aÓdelfido\n aujthvß uJpo\ mhvlon e˙xh/geira¿ se e˙kei√ wÓdi÷nhse÷n se hJ mh/thr sou e˙kei√ wÓdi÷nhse÷n se hJ tekouvsa¿ sou Job 5:11 to\n poiouvnta tapeinou\ß eiß u¢yoß kai« aÓpolwlo/taß e˙xegei÷ronta Sir. 22:9 sugkollw◊n o¡strakon oJ dida¿skwn mwro/n e˙xegei÷rwn kaqeu/donta e˙k baqe÷oß u¢pnou Sir. 32:11 e˙n w‚ra e˙xegei÷rou kai« mh\ oujra¿gei aÓpo/trece eiß oi•kon kai« mh\ rJaqu/mei Sir. 40:7 e˙n kairw◊ˆ crei÷aß aujtouv e˙xhge÷rqh kai« aÓpoqauma¿zwn eiß oujde÷na fo/bon Joel 4:7 idou\ e˙gw» e˙xegei÷rw aujtou\ß e˙k touv to/pou ou∞ aÓpe÷dosqe aujtou\ß e˙kei√ kai« aÓntapodw¿sw to\ aÓntapo/doma uJmw◊n eiß kefala»ß uJmw◊n Joel 4:9 khru/xate tauvta e˙n toi√ß e¶qnesin aJgia¿sate po/lemon e˙xegei÷rate tou\ß machta¿ß prosaga¿gete kai« aÓnabai÷nete pa¿nteß a‡ndreß polemistai÷ Joel 4:12 e˙xegeire÷sqwsan kai« aÓnabaine÷twsan pa¿nta ta» e¶qnh eiß th\n koila¿da Iwsafat dio/ti e˙kei√ kaqiw◊ touv diakri√nai pa¿nta ta» e¶qnh kuklo/qen Jonah 1:4 kai« ku/rioß e˙xh/geiren pneuvma eiß th\n qa¿lassan kai« e˙ge÷neto klu/dwn me÷gaß e˙n thvØ qala¿sshØ kai« to\ ploi√on e˙kindu/neuen suntribhvnai Jonah 1:11 kai« ei•pan pro\ß aujto/n ti÷ soi poih/swmen kai« kopa¿sei hJ qa¿lassa aÓf∆ hJmw◊n o¢ti hJ qa¿lassa e˙poreu/eto kai« e˙xh/geiren ma◊llon klu/dwna Jonah 1:13 kai« parebia¿zonto oi a‡ndreß touv e˙pistre÷yai pro\ß th\n ghvn kai« oujk hjdu/nanto o¢ti hJ qa¿lassa e˙poreu/eto kai« e˙xhgei÷reto ma◊llon e˙p∆ aujtou/ß Hab. 1:6 dio/ti idou\ e˙gw» e˙xegei÷rw e˙f∆ uJma◊ß tou\ß Caldai÷ouß tou\ß machta¿ß to\ e¶qnoß to\ pikro\n kai« to\ tacino\n to\ poreuo/menon e˙pi« ta» pla¿th thvß ghvß touv kataklhronomhvsai skhnw¿mata oujk aujtouv Hab. 2:19 oujai« oJ le÷gwn tw◊ˆ xu/lw e¶knhyon e˙xege÷rqhti kai« tw◊ˆ li÷qw uJyw¿qhti kai« aujto/ e˙stin fantasi÷a touvto de÷ e˙stin e¶lasma crusi÷ou kai« aÓrguri÷ou kai« pa◊n pneuvma oujk e¶stin e˙n aujtw◊ˆ Hab. 3:13 e˙xhvlqeß eiß swthri÷an laouv sou touv sw◊sai tou\ß cristou/ß sou e¶baleß eiß kefala»ß aÓno/mwn qa¿naton e˙xh/geiraß desmou\ß eºwß trach/lou dia¿yalma Hag. 1:14 kai« e˙xh/geiren ku/rioß to\ pneuvma Zorobabel touv Salaqihl e˙k fulhvß Iouda kai« to\ pneuvma ∆Ihsouv touv Iwsedek touv iere÷wß touv mega¿lou kai« to\ pneuvma tw◊n kataloi÷pwn panto\ß touv laouv kai« eishvlqon kai« e˙poi÷oun e¶rga e˙n tw◊ˆ oi¶kw kuri÷ou pantokra¿toroß qeouv aujtw◊n Zech. 2:17 eujlabei÷sqw pa◊sa sa»rx aÓpo\ prosw¿pou kuri÷ou dio/ti e˙xegh/gertai e˙k nefelw◊n aJgi÷wn aujtouv Zech. 4:1 kai« e˙pe÷streyen oJ a‡ggeloß oJ lalw◊n e˙n e˙moi« kai« e˙xh/geire÷n me o§n tro/pon o¢tan e˙xegerqhvØ a‡nqrwpoß e˙x u¢pnou aujtouv Zech. 11:16 dio/ti idou\ e˙gw» e˙xegei÷rw poime÷na e˙pi« th\n ghvn to\ e˙klimpa¿non ouj mh\ e˙piske÷yhtai kai« to\ dieskorpisme÷non ouj mh\ zhth/shØ kai« to\ suntetrimme÷non ouj mh\ ia¿shtai kai« to\ oJlo/klhron ouj mh\ kateuqu/nhØ kai« ta» kre÷a tw◊n e˙klektw◊n katafa¿getai kai« tou\ß aÓstraga¿louß aujtw◊n e˙kstre÷yei Zech. 13:7 rJomfai÷a e˙xege÷rqhti e˙pi« tou\ß poime÷naß mou kai« e˙p∆ a‡ndra poli÷thn mou le÷gei ku/rioß pantokra¿twr pata¿xate tou\ß poime÷naß kai« e˙kspa¿sate ta» pro/bata kai« e˙pa¿xw th\n cei√ra¿ mou e˙pi« tou\ß poime÷naß Is. 38:16 ku/rie peri« aujthvß ga»r aÓnhgge÷lh soi kai« e˙xh/geira¿ß mou th\n pnoh/n kai« paraklhqei«ß e¶zhsa Is. 41:2 ti÷ß e˙xh/geiren aÓpo\ aÓnatolw◊n dikaiosu/nhn e˙ka¿lesen aujth\n kata» po/daß aujtouv kai« poreu/setai dw¿sei e˙nanti÷on e˙qnw◊n kai« basilei√ß e˙ksth/sei kai« dw¿sei eiß ghvn ta»ß macai÷raß aujtw◊n kai« wJß fru/gana e˙xwsme÷na ta» to/xa aujtw◊n Is. 51:9 e˙xegei÷rou e˙xegei÷rou Ierousalhm kai« e¶ndusai th\n iscu\n touv braci÷ono/ß sou e˙xegei÷rou wJß e˙n aÓrchvØ hJme÷raß wJß genea» aiw◊noß ouj su\ ei• Is. 51:17 e˙xegei÷rou e˙xegei÷rou aÓna¿sthqi Ierousalhm hJ piouvsa to\ poth/rion touv qumouv e˙k ceiro\ß kuri÷ou to\ poth/rion ga»r thvß ptw¿sewß to\ ko/ndu touv qumouv e˙xe÷pieß kai« e˙xeke÷nwsaß Is. 52:1 e˙xegei÷rou e˙xegei÷rou Siwn e¶ndusai th\n iscu/n sou Siwn kai« e¶ndusai th\n do/xan sou Ierousalhm po/liß hJ aJgi÷a oujke÷ti prosteqh/setai dielqei√n dia» souv aÓperi÷tmhtoß kai« aÓka¿qartoß Jer. 6:22 ta¿de le÷gei ku/rioß idou\ lao\ß e¶rcetai aÓpo\ borra◊ kai« e¶qnh e˙xegerqh/setai aÓp∆ e˙sca¿tou thvß ghvß Jer. 27:41 idou\ lao\ß e¶rcetai aÓpo\ borra◊ kai« e¶qnoß me÷ga kai« basilei√ß polloi« e˙xegerqh/sontai aÓp∆ e˙sca¿tou thvß ghvß Jer. 28:1 ta¿de le÷gei ku/rioß idou\ e˙gw» e˙xegei÷rw e˙pi« Babulw◊na kai« e˙pi« tou\ß katoikouvntaß Caldai÷ouß a‡nemon kau/swna diafqei÷ronta Jer. 28:38 a‚ma wJß le÷onteß e˙xhge÷rqhsan kai« wJß sku/mnoi leo/ntwn Jer. 38:26 dia» touvto e˙xhge÷rqhn kai« ei•don kai« oJ u¢pnoß mou hJdu/ß moi e˙genh/qh Ezek. 21:21 diaporeu/ou ojxu/nou e˙k dexiw◊n kai« e˙x eujwnu/mwn ou∞ a·n to\ pro/swpo/n sou e˙xegei÷rhtai

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none of these references does the verb mean “to create.” 2 Sam 12:11 is the closest to “create”: “Thus says the Lord, Behold, I will raise up against thee evil out of thy house, and I will take thy wives before thine eyes, and will give them to thy neighbour, and he shall lie with thy wives in the sight of this sun.”—but Absalom was already in existence, just not in that position. 1 Kings 16:3 is similar: “Behold, I raise up enemies after Baasa, and after his house; and I will make thy house as the house of Jeroboam son of Nabat.” (Often it it translated “awake” or something similar.) However, these verses do not establish such a meaning; they simply mean that the enemies were exalted to a position where they could be significant opponents.

One of the (four) uses in Josephus is also noteworthy: Antiq. 8:271 (8.11.1.271) for a certain king is rising up, by appointment, over all this people, who shall leave none of the family of Jeroboam remaining. The multitude also shall themselves partake of the same punishment, and shall be cast out of this good land, and shall be scattered into the places beyond Euphrates, because they have followed the wicked practices of their king, and have worshipped the gods that he made, and forsaken my sacrifices.”62

19. Thus, one can see from the word Paul used under inspiration in Romans 9:17, and the Hebrew word he is translating from Exodus 9:16, that the idea of Romans 9:17 is not that God created Pharaoh for the purpose of sending him into eternal destruction. Rather, the idea is that God in His sovereign will raised up Pharaoh, as one who was already a wicked man, to his high position, so that the Divine judgment upon him would be more widely displayed. The idea is not that God created Pharaoh to send him to hell, but that he placed him in his position for judgment. If Pharaoh had been an ungodly barber, or farmer, or bricklayer, he would still have been lost, but God put him into the position of ruler over the land of Egypt to illustrate what the wickedness of his heart would appear as when it had a greater ability to manifest itself. 20. Consider, then, the context of quotation in v. 17 from Exodus 9:16. Exodus 9:13-1763

reads as follows: 13* ¶ And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. 14* For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. 15* For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. 16* And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. 17* As yet exaltest thou thyself against my people, that thou wilt not let them go? We can see from this passage that Pharaoh is the representative of the nation of Egypt. God chose Pharaoh and his nation, Egypt, for special temporal judgments, and placed them in their position as the leading nation of the world, and Pharaoh specifically as the leading individual in that leading nation, for the purpose of the judgment of the plagues. In this position of election for judgment, Egypt and Pharaoh are set in Ezek. 23:22 dia» touvto Ooliba ta¿de le÷gei ku/rioß idou\ e˙gw» e˙xegei÷rw tou\ß e˙rasta¿ß sou e˙pi« se÷ aÓf∆ w—n aÓpe÷sth hJ yuch/ sou aÓp∆ aujtw◊n kai« e˙pa¿xw aujtou\ß e˙pi« se« kuklo/qen 62 Antiq. 8:271 basileu\ß ga»r e˙xegei÷req∆ uJp∆ e˙mouv touv laouv panto/ß o§ß oujde÷na uJpolei÷yei touv ÔIeroboa¿mou ge÷nouß meqe÷xei de« thvß timwri÷aß kai« to\ plhvqoß e˙kpeso\n thvß aÓgaqhvß ghvß kai« diaspare«n eiß tou\ß pe÷ran Eujfra¿tou to/pouß o¢ti toi√ß touv basile÷wß aÓsebh/masi kathkolou/qhse kai« tou\ß uJp∆ aujtouv genome÷nouß proskunei√ qeou\ß th\n e˙mh\n qusi÷an e˙gkatalipo/n. This reference, amazingly, is the one BDAG lists to prove that the verb means “cause to appear, bring into being,” the closest the lexicon gets to a “create” sense for the verb (although “cause to appear” is closer to “raise up”). 63 :ynáüdVbAoAy ◊w y™I;mAo_tRa j¶A;lAv My$îrVbIoDh y ∞EhølTa ‹hÎwøh◊y r§AmDa_háO;k wy#DlEa ∞D;t√rAmDa ◊w hóOo√rAp y ∞EnVpIl b™E…xÅyVtIh◊w r®q$O;bA;b M∞E;kVvAh h$RvOm_lRa ‹hÎwøh◊y rRmaôø¥yÅw13

:X®rDaDh_lDkV;b yˆnäOmD;k Ny¶Ea y¢I;k o$ådE;t r…wâbSoA;b ÔK¡R;mAoVb…w ÔKyä®dDbSoAb…w $ÔKV;bIl_l`Ra ‹yAtOp´…gAm_lD;k_tRa Aj%ElOv y ∏ˆnSa taGøΩzAh MAo∞AÚpA;b —y ∞I;k 14 :X®rDaDh_NIm d™EjD;kI;tÅw rRbó∂;dA;b äÔKV;mAo_tRa ◊w öÔKVtwøa JK¶AaÎw y$îdÎy_tRa yI;tVj∞AlDv ‹hD;tAo y§I;k 15

:X®rDaDh_lDkV;b y™ImVv r¶EÚpAs NAo¢AmVl…w y¡IjO;k_tRa ∞ÔKVtOa √rAh r…wäbSoA;b ÔKy$I;t√dAmToRh ‹taøz r…wñbSoA;b M#Dl…wa ◊w 16 :MDjV;lAv y™I;tVlIbVl y¡I;mAoV;b l ∞Elwø;tVsIm äÔK √dwøo17

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contrast to the nation chosen for special blessing, Israel, and the leader of that nation, Moses, upon both of whom God has chosen to have mercy and give special privilege (v. 15-16). The grand marker of distinction between the two nations and their heads is seen in that great event that marks the real birth of Israel as a nation in its own right, the crossing of the Red Sea and the subsequent entrance into and conquest of Canaan.

21. The result of this exaltation to high position is that God’s name is to become known, exhibited or displayed (endei÷knumi)64 and His name is declared (diagge÷llw),65 Louw-Nida, “to announce extensively and publicly — ‘to proclaim, to tell,’” throughout the earth. 22. The du/namiß in v. 17 is the demonstration of God’s wrath and power in the judgment meted out to Egypt, and his saving power to His people, Israel. He has ability and power66 to raise up and cast down, to save and destory, and none can deliver from His hand. 23. God’s judgment upon Pharaoh and Egypt is also a demonstration of His grace to Israel and His undeserved, sovereign mercy to the nation. 24. The conclusion from all the proofs from thee OT in v. 14-17 is expressed in v. 18:67 God shows mercy (as He did to Israel and their leader Moses) and bestows special blessing on whomever He wills, and He hardens (as He did Pharaoh and the Egyptians) and prepares for special temporal judgment whomever He wills.

64 e˙ndei÷knumi fut. ptc. e˙ndeixo/menoß 2 Macc 13:9; in our lit. only in mid. 1 aor. e˙nedeixa¿mhn (s. prec. entry and dei÷knumi; Hom. et al.; ins, pap, LXX; TestJob 50:2; TestZeb 3:8 v.l.; ApcEsdr 3:15 p. 27, 29 Tdf.; EpArist, Philo; Jos., Bell. 2, 109, Ant. 19, 33 al.). 1. to direct attention to or cause someth. to become known, show, demonstrate, ti« someth. (X., An. 6, 1, 19 eu¡noian; Wsd 12:17) th\n ojrgh/n Ro 9:22. pa◊san pi÷stin aÓgaqh/n Tit 2:10; cp. 3:2. Hb 6:11; 1 Cl 21:7. ti« ei¶ß tina or ei¶ß ti show someth. toward someone or someth. oi eiß ta» kwfa» th\n aujth\n e˙ndeiknu/menoi filotimi÷an those who show the same respect to the mute (cult images) Dg 3:5. (aÓga¿phn) eiß to\ o¡noma aujtouv show love for God’s name (h ∞ß for h¢n by attraction) Hb 6:10. th\n e¶ndeixin e˙ndei÷knusqai (as Pla., Leg. 12, 966b) ei¶ß tina give proof to someone 2 Cor 8:24. Appoint, designate Lk 10:1 P75. Used w. double acc. (Jos. Bell. 2, 109) e˙. to\ e¶rgon touv no/mou grapto/n show that what the law demands is written Ro 2:15; cp. Dg 5:4. ti« e¶n tini show someth. in someone Ro 9:17 (Ex 9:16); cp. 1 Ti 1:16; someth. in or by someth. th\n sofi÷an e˙n e¶rgoiß aÓgaqoi√ß 1 Cl 38:2. to\ plouvtoß t. ca¿ritoß e˙n crhsto/thti Eph 2:7. 2. to display conduct that affects another, show ti÷ tini someth. to someone, accord, do to (Vett. Val. 200, 19; Gen 50:17; 2 Macc 13:9; TestZeb 3:8 v.l. e˙nedei÷xanto aujtw◊ˆ kaka¿) polla¿ moi kaka» e˙nedei÷xato he showed (=did) me a great deal of harm 2 Ti 4:14. The mng. of e˙. is sharpened for the Gr-Rom. ear and mind by the cultural expectation that exemplary conduct is to be rewarded by a recipient. The reciprocal system is freq. expressed with the verbs e˙ndei÷knumi (e.g. SIG 347, 34f e˙ndeiknu/wntai th\n eu¡noian tw◊[i] dh/mwi) and aÓpodi÷dwmi (e.g. ca¿rin aÓxi÷an aÓpodidou\ß tw◊n eujergesi÷wn ‘expressing appropriate appreciation for the benefactions’ SIG 547, 10). Alexander the coppersmith is cast in an especially bad light through the use of diction that characterizes him as one at odds not only with Paul but Gr-Rom. culture. Instead of eu¡noia or the like, Alexander ‘displays’ p. 332 or ‘shows’ a base character in his dealings w. the apostle and will receive an appropriate requital from the Lord.—M-M. 65 diagge÷llw fut. 2 pl. diaggelei√te Lev 25:9; 2 aor. 3 sg. subj. diaggei÷lhØ Jos 6:10, 2 aor. pass. dihgge÷lhn, subj. diaggelw◊ (s. aÓgge÷llw; Pind., Thu. et al.; PSI 329, 4; 559, 5; PPetr II, 1, 12 [all III BC]; LXX, Philo, Joseph.) 1. to make someth. known far and wide, proclaim, spread the news concerning/about (Pind., N. 5, 3 in imagery of the poet’s sweet song speeding in every available vessel to announce a certain boy’s victory in the pancratium; Demosth. 12, 16; Jos., Vi. 98; Just., D. 60, 3) the reign of God Lk 9:60. to\ o¡noma touv qeouv Ro 9:17 (Ex 9:16). Cp. Mk 5:19 v.l. 2. to make a report, announce, report (X., An. 1, 6, 2; Jos., Ant. 7, 201) completion of the days of purification Ac 21:26. Of the church d. kairou/ß announce seasons (fulfillment of prophecies) Dg 11:5. TW. 66 Consider the following definitions from Louw-Nida: du/namißa, ewß f: the ability to perform a particular activity or to undergo some experience — ‘ability, capability.’ kaq∆ uJperbolh\n uJpe«r du/namin e˙barh/qhmen ‘we were under great pressure far beyond our ability (to endure)’ 2Cor 1:8. In a number of languages the equivalent of ‘ability’ in 2Cor 1:8 may be expressed simply by a modal such as ‘can,’ for example, ‘far beyond what we can endure.’ du/namißb, ewß f: the potentiality to exert force in performing some function — ‘power.’ aÓlla» lh/myesqe du/namin e˙pelqo/ntoß touv aJgi÷ou pneu/matoß e˙f∆ uJma◊ß ‘but you shall receive power when the Holy Spirit has come upon you’ Ac 1:8. kra¿toßb, ouß n; du/namißc, ewß f: a deed manifesting great power, with the implication of some supernatural force — ‘mighty deed, miracle.’ kra¿toßbÚ e˙poi÷hsen kra¿toß e˙n braci÷oni aujtouv ‘he did a mighty deed by his power’ Lk 1:51. du/namißcÚ a‡ndra aÓpodedeigme÷non aÓpo\ touv qeouv eiß uJma◊ß duna¿mesi kai« te÷rasi ‘a man manifested to you by God by means of mighty deeds and wonders’ Ac 2:22. 67 a‡ra ou™n o§n qe÷lei e˙leei√: o§n de« qe÷lei sklhru/nei. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

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Contextually, the hardening of v. 18 is a reference to the Lord hardening Pharaoh’s heart. The hardening leads to temporal judgments on Egypt and Pharaoh, although it is also true that it leads Pharaoh personally to tremendous spiritual blindness. The hardening did not mean that no Egyptians could believe in the true God and be saved—Exodus 9:20; 12:3868 demonstate that Egyptians did come to salvation through the Lord (in which case they were “grafted in” and not, in some senses, considered real Egyptians anymore).

If we want to understand Paul’s point in Romans 9:18, we need to understand the hardening of Pharaoh described in Exodus.

The references in the OT to Pharaoh’s heart being hardened are: 25. Ex. 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do

all those wonders before Pharaoh, which I have put in thine hand: but I will harden69 (Piel

68 :MyÌ;tD;bAh_lRa …wh™EnVqIm_tRa ◊w wyñ∂dDbSo_tRa sy¢InEh hóOo√rAÚp yäédVbAoEm hYÎwøh◊y r∞Ab√;d_tRa ‹aérÎ¥yAh Ex. 9:20

:dáOaVm d¶EbD;k h™RnVqIm r$∂qDb…w Naâøx◊w M¡D;tIa h∞DlDo bäår b®r¶Eo_MÅg ◊w Ex. 12:38 Ex. 9:20 He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: Ex. 12:38 And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. It is true that the mixed multitude included unconverted Egyptians as well, but certainly a significant portion of those that forsook their homeland for Jehovah and His people had genuine faith and were saved Egyptians. 69 qzj: MHb.2 be strong, MHb.1 hif. to possess, hold, JArm.g Syr. to bind on tightly, gird on, JArm.t etpa. and JArm.b af. to hold, Arb. hÓazaqa to tie up; ? Akk. es¥qu solid (AHw. 257) JArm. Mnd. (MdD 153a) qzrh, Arb. h/hΩarzaqa (Ruz¥ic¥ka 192) fetter; orig. meaning to bind on tightly (˘ Palache 29). qal: pf. qÎz/qÅzDj, h∂qÎzDj, ;DtVqÅzDj, M;RtVqÅzSj, yˆnQ;AtVqÅzSj, impf. qÅzTj‰y (Or. qÅzVjy, Kahle Text 80), …wq◊zRj‰y and …wq◊zVj‰y, hÎnVqÅzTj;Rt, impv. qÎz/jSzÅq, jIz◊qw… (Ps 3125 Sec. exak(ou) = *jSzÅZqw…, Arm., Brönno 53); inf. suffix ;h∂q◊zDjVl Ezk 3021 (:: h∂q◊zDjVl 2K 1213, inf. ? ˘ BL 316d), inf. cs. tåq◊zRj Is 811 (BL 348i): —1. to be strong, grow strong a) Dt 118 Jos 1713 Ju 128 1K 22 Is 2822 Ezk 3021 (prp. ;h∂qΩ◊zAjVl) Da 115 Ezr 912 2C 2615; to lie firmly (kingdom) wødÎy;Vb 2K 145 (= wyDlDo 2C 253, ˘ BH); bDo ∂r to become large, considerable Gn 4156f 2K 253 Jr 526; dÎy is heavy upon Gn 4720 Ezk 314, d¥ÎyAh tåq◊zRj;Vb (Bomberg and 1QIsa 811 Len. MSS Editions iRj;Vk) when the hand (of Y.) lay (upon me) or: seized me, ˘ hif. 1; b) NIm qÅzDj to be stronger than, to prevail over 1S 1750 2S 1011 1314 1K 2023.25 1C 1912, = lAo ij 2C 83 275; lAo JKRl;RmAh rAb;√d ij the king’s word forces him 2S 244 1C 214; with acc., to overcome 1K 1622 Jr 207; NIm ij to be too strong for 2K 326 (rd. h∂q◊zSj); c) to recover Is 391 (1QIsa hyjyw); d) abs. MRkyérVbîd …wq◊z`Dj you use insolent words Mal 313; —2. to have courage: a) ÔKy®dÎy …wq◊z`Dj to find the courage Ju 711 2S 27 1621 Ezk 2214 Zech 89.13; ij with Vl with inf.: to remain resolute to Jos 236 1C 287, with lVbIlVtI;y not to Dt 1223; b) impv. qÅzSj take courage Is 416, qÎzSjÅw iSj Da 1019 (with MSS Vrs. rd. XDmTa‰w), with hitp. 1st. pl. 2S 1012 1C 1913; XAmTa‰w ij to be strong and of good courage Dt 317.23 Jos 16f.9.18 1C 2213 (˘ Xma), with impf. Ps 2714, hEcSoÅw qÅzSj to act determinedly Ezr 104 1C 2810 2C 258; so also in pl. …wq◊zIj Dt 316 Jos 1025 2S 1328 Is 354 Ps 3125 2C 157 1911 327; —3. bEl qÅzDj the heart is hardened (˘ pi. and dbk hif., Hesse Verstockungsproblem) Ex 713.22 815 935 Hg 24; —4. misc. a) lAo qÅzDj with lV with inf. to urge someone to Ex 1233; b) ;Vb qÅzDj to be caught fast on 2S 189, to adhere to 2C 314; —2C 2820 rd. wøqΩ◊zIj. † pi: pf. qΩÅzIj, y;ItVqΩÅzIj, …wqΩ◊zIj, yn;DtVqΩÅzIj, impf. qΩ´zAj◊yÅw, …wqΩ◊zAj◊y, ynéqΩ◊zAj◊yÅw, w…n®qΩ◊zAjSa, M…wqΩ◊zAj◊yÅw, impv. qΩ´zAj, yIqΩÅz/yIqΩ◊zAj, jAz ◊Ωqéhw…, inf. jAz´Ωq, pt. mVjAz´Ωq: —causative a) to make firm, strong: Ajyîr;Vb Ps 14713, X®rDa yédVswøm cj. Pr 829 (rd. wøqΩ◊zAj;Vb), twødEt ◊y Is 542, idol 417; b) to strengthen: twøoOr◊z Ezk 3024 Hos 715, twøp∂r MyådÎy Is 353 Jb 43, to restore the strength

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imperf 1 cs) 70 his heart, that he shall not let the people go. 26. Ex. 7:3 And I will harden Pharaoh’s heart (Hiph imperf 1cs, qashah,71 the only time this verb72

of (diseased cattle) Ezk 344.16; c) yéd ◊y iIj to strengthen someone’s hand = to encourage Ju 924 1S 2316 Jr 2314 Ezk 1322; yédy;Ib iIj to sustain vigorously Ezr 16, = yéd ◊y iIj Ezr 622 Neh 218; d) MyådÎy iIj to activate the hands, get busy Neh 218 69 (qΩ´zAj inf. abs. for finite vb., GK §113z); e) to encourage, with acc. Dt 138 328 Ju 1628 2S 1125 Is 417 Jr 104 Da 1018f 2C 352, with Vl 1C 2912, with lAo against Ju 312; f) to harden, make obstinate (˘ qal) Ex 421 912 1020.27 1110 144.8.17 Jos 1120; MyˆnÚDp iIj to show a hard face Jr 53; —2. technical expression a) with two acc. to bind something firmly about someone, to gird someone with (Arm., Driver VTSupp. 1:30) Is 2221, MyÅnVtDm iIj to gird oneself Nah 22; b) to repair (buildings) 2K 126–9.13. cj.13b (rd. hOqΩ◊zAj).15 225f Neh 319 2C 245.12 293 348.10; to fortify 2C 1112 269 325 Sir 4817; to reinforce Nah 314 2C 1111; c) to hold firm (a mast) Is 3323; —3. to sustain: people 2C 2934 cj. 2820 (rd. wøqΩ◊zIj), to maintain (temple) (alt.: to repair, 2b) 1C 2627, t…wkVlAm to strengthen 2C 1117; —Ps 646 rd. ytVjAz◊Ωqw… lVd ∂bDr. † hif: pf. qyzTjRh, h∂qyZˆzTjRh, y;ItVqZÅzTjRh, 1S 1735 and yQ;ItVqÅzSjAh◊w Ezk 3025 (BL 348k), ynVtá∂q/ …wnVtåqyˆzTjRh, ÔKy;ItVqÅzTjRh, impf. qyzSjÅy, qzSj¥ÅyÅw, qzSjÅy (Jb 189 rd. yÅjSzˆq ?, or yihΩzaq qal, Kahle Text 80), (_)q‰zSj¥ÅyÅw, qzVjAa, …wq(y) ˆzSjÅy, impv. qzSjAh, yIqyZˆzSjAh, inf. qyzSjAh, yIqyˆzTjRh (BL 351), pt. qyzSjAm, ;h∂qzSjAm, t®q‰zSjAm: —1. with bV; to seize, grasp Ex 44 Dt 2225 2511 Ju 720 1925.29 1S 1527 1735 2S 111 216 329 1311 1K 150 228 (to cling on to, Ehrlich) 2K 212 427 Is 41 275 419 (acc.) Jr 3122 Zech 823 Pr 318 413 713 2617; dÎy;Vb ijh to seize by the hand Gn 1916 Ju 1626 Is 426 451 5118; ;Vb ijh to keep hold of Ex 92 Ju 78 194 2S 155 (rd. w;øb) Is 562.4.6 646 Jr 85 Jb 23.9 815 276 Neh 410f.15, to sustain a person in debt Lv 2535 :: Speiser Fschr. Kaufmann 36ff: to “seize” and employ as a domestic (Alalakh): to take care of someone 2C 2815; to apply oneself Neh 516 to urge 2K 48; MyIhøla;Eb ijh to lay hold of gods 1K 99 2C 722; —2. with acc. to seize, grasp Is 4113 Jr 624 821 4924 (rd. ;h∂qyˆzTjRh ?) 5033.43 Mi 49 Nah 314 Zech 1413 Ps 352; to keep hold of Jr 623 5042 cj. Ezk 713 (rd. qyˆzSjÅy) Jb 189; dÎy ijh to aid, sustain Ezk 1649 Jb 820; qyzSjAm helper Da 111.6 (alt. husband, ˘ Comm.); Vb wødÎy ijh to protect someone Gn 2118; —3. caus. hji hDmDjVlIm to fight determinedly 2S 1125; hDkDlVmAm to strengthen the royal power 2K 1519 t…wkVlAm to seize the royal power Da 1121; rDmVvIm to make the watch strong Jr 5112, twøoOr◊z to strengthen a person Ezk 3025, wÚøpAa to retain one’s anger Mi 718; q®d;Rb to repair breaches Ezk 279.27 > ijh to repair Neh 34–32 (34 x); —4. misc.: with oAl to join with Neh 1030; abs. to be strong, prevail Da 117.32 2C 268; to hold (vessel) 2C 45. † hitp: pf. qΩÅzAjVtIh (Bergsträsser 2, §18e), impf. qΩ´zAjVtˆy, …wqΩÎzAjVty, qΩÅzAjVtˆn, impv. qΩ´zAjVtIh, pt. qΩ´zAjVtIm: —1. a) abs. to show oneself courageous Nu 1320 2S 1012 1K 2022 Ezr 728 1C 1913, to take courage cj. Ps 646 (rd. …wqΩ◊zAjVtˆy); to pluck up courage Gn 482 Ju 2022 1S 49 2C 158 214 231 2511, to set to work resolutely 2C 325, to feel strong enough for cj. 2C 3522 (rd. qΩ´zAjVt¥ˆyÅw), to feel strengthened 1S 306 Da 1019; b) to remain faithful to, with ;Vb 2S 36 Sir 312, with MIo Da 1021 1C 1110 2C 169, to hold on Sir 4217; —2. a) to prove oneself strong 2C 11 171, with yńVpIl to assert oneself against 2C 137f; b) to become powerful 2C 1213 1321 276; —Ezk 713 rd. qyzSjÅy. † Der. qÎzDj, qzDj, *q‰zEj, q‰zOj, *h∂q◊zRj, h∂q◊zDj; n.m. yIq◊zIj, h¥ÎyIq◊zIj, …wh¥ÎyIq◊zIj, …whÎyIq◊zIj◊y, laéq◊zRj◊y. 70 w$ø;bIl_tRa q ∞EΩzAjSa ‹yˆnSaÅw 71 Note the other Hiphil’s of this verb in relation to the spirit of Heshbon, Deut 2:30, in close conjunction with “and made his heart obstinate” w$øbDbVl_tRa ‹XE;mIa ◊w w#øj…wr_tRa ÔKy%RhølTa h∏Îwh◊y ·hDvVqIh_yÌ;k Also Deut 10:16, “stiffnecked” has the hardened verb in it; also 2 Kings 17:14; Jer 7:26; 17:23; 19:15; Prov 29:1; Neh 9:16, 17, 29; 2 Chro 30:8; in 2 Chro 36:13 it is stiffening the neck, immediately before a reference to hardening the heart; In Psalm 95:8, it is “harden not your heart”; also in Prov 28:14; Job 9:4 is hardening oneself

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is used),73 and multiply my signs and my wonders in the land of Egypt. 27. Ex. 7:13 And he hardened Pharaoh’s heart (Qal imperf 1cs + waw consec),74 that he hearkened

not unto them; as the LORD had said. 28. Ex. 7:14 ¶ And the LORD said unto Moses, Pharaoh’s heart is hardened (masc. sing. adj. of

kaved75)76 he refuseth to let the people go.

against God. 72 I hvq: MHeb. pi. to have difficulty, hif. to harden, hitp. (SamP. also Dt 117: nif. II = hitpa.) to have

difficulty, harden oneself, adj. hRv∂q, DSS hCq (Kuhn Konkordanz 196), sbst. yCwq and yCq with Prwo, or alternatively bbl (Kuhn Konkordanz 193, 196); JArm. qVvDa, qVvIy pe. to be heavy, be difficult, pa. to make heavy, raise objections, af. to make hard, raise objections, be obdurate, make difficulties; also Sam. (Ben-H. Lit. Or. 2:563, 585); EgArm. ? af. hCqa (AhΩiqar 140): to argue (Cowley Arm. Pap. 224), to make a stand (Grelot Documents 442), adj. hCq hard, difficult (Jean-H. Dictionnaire 267; Hoftijzer-Jongeling Dictionary 1038, qs¥h adj., mndm qs¥h something difficult, and also qs¥y verb, to strive); Syr. q´s¥aœ pe. to become hard, pa./af. to harden = CPArm. pa.; adj. Syr. qas¥yaœ, CPArm. *qs¥y, qs¥ hard, sbst. Syr. qus¥s¥aœyaœ hardening, CPArm. qs¥yw hardness, firmness; Mnd. QSÛA pe. to be hard, stiff, pa. causative: to harden stiffen (Drower-M. Dictionary 416b); adj. q(a)s¥ia hard, cruel; sbst. qas¥iut(a) hardness, stubbornness, cruelty (Drower-M. Dictionary 403b); Arb. qasaœ (qsw) to be hard, strict, cruel; adj. qasˆäy hard, solid; sbst. qaswat hardness, strictness, cruelty; cf. jvq, which is related in meaning and perhaps also related by root, see THAT 2:689; on hCq see THAT 2: 689–692; cf. Gerleman ZAW 92 (1980) 410ff. qal: pf. hDtVvá∂q, hDt`Dv∂q; impf. hRvVqy, v®q¥ˆyÅw: —a. to be heavy, hard: dÎy (of the hand of Yahweh) 1S 57, h∂rVbRo Gn 497, d∂;bDr fierce speech (NRSV:) 2S 1944; —b. heavy, meaning to be difficult: rDb;∂d (a legal matter) Dt 117 1518. † nif: pt. hRvVqn: dejected Is 821. † pi. (Jenni Piel 91): impf. våq;VtÅw (SamP. nif. II = hitpa.: wtiqqas¥s¥i): to have difficulties (in giving birth) Gn 3516, v. 17 hif. see Jenni loc. cit. † hif. (Jenni Piel 91, 97, 100): pf. hDvVqIh, DtyIvVqIh, …wvVqIh; impf. v®q¥‰yÅw, hRvVqAa, …wvVq¥ÅyÅw, …wvVq;At; inf. sf. hAqVvOtDh;; pt. mAqVvRh: (THAT 2:691; for bibliography, see further R. Schmid Fschr. Ziegler 2:93). —1. a. to make hard: lOo 1K 124/2C 104; —b. to harden: —i. Aj…wr Dt 230, bEl Ex 73, sbj. hwhy; —ii. bEl/bDbEl Ps 958 Pr 2814, human sbj. (pig-headedness); —c. oOr®P (oDr√pøÚw, MRkÚVp√rDo, MÚDp√rDo) to harden one’s neck, meaning to be (become) obstinate Dt 1016 2K 1714 Jr 726 1723 1915 Pr 291 Neh 916f.29 2C 308 3613 Sir 1611; elliptical (without oOr®P) Jb 94. —2. a. with Vl with inf.: lwøaVvIl he asks for something difficult 2K 210; …wnEj;VlAvVl he makes difficulties to release us, sbj. hOo √rÚAp Ex 1315; —b. with bV; with inf. bV;lId √tD;h; she had a difficult birth Gn 3517, v. 16 see pi. 73 hóOo√rAÚp b∞El_tRa h™RvVqAa y¶InSaÅw 74 h$Oo√rAÚp b∞El ‹qÅzTj‰¥yÅw 75 I dEb;Dk: dbk; MHeb. heavy, MHeb.2 heaviness; Ug. t ◊ql (= l®qRv) kbd (Gordon Textbook §19:1187; Aistleitner 1274 N-theme) fully weighed; Akk. heavy, weighty, Carian gloss kubda (Harris Gramm. 110): cs. dAb;Vk and Is 14 dRb;Rk (Bauer-L. Heb. 552p), MyîdEb;Vk, yédVb;Ik (THAT 1:795f); —1. heavy 2S 1426, lOo 1K 124.11 2C 104.11, yÎdåyM Ex 1712, oAlRs Is 322, ˘ Ps 385 Ex 1916 1S 418; —2. oppressing: bDo ∂r Gn 1210 4131 431 474.13, rRb;®d Ex 93, d∂r;Db 918.24, retinue 1K 102 2K 614 1817 Is 362 2C 91, mIsVpEÚd Gn 5010f; —3. weighty: a)

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29. Ex. 7:22 And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened (Qal imperf 3ms w/waw consec)77 neither did he hearken unto them; as the LORD had said.

30. Ex. 8:15 But when Pharaoh saw that there was respite, he hardened (Hiph. Inf. Absolute—note, not from hazaq, but from kavod—and this latter verb is mentioned in Exodus 7:14 as a result of God’s hardening in v. 13) his heart,78 and hearkened not unto them; as the LORD had said.

31. Ex. 8:19 Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh’s heart was hardened (Qal imperf 3rd masc sing waw-consec)79 and he hearkened not unto them; as the LORD had said.

32. Ex. 8:32 And Pharaoh hardened (Hiph imperf waw-consec 3ms, from kavod)80 his heart at this time also, neither would he let the people go.

33. Ex. 9:7 And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened (Qal perf 3ms waw-consec, kavod),81 and he did not let the people go.

34. Ex. 9:12 And the LORD hardened (Piel imperf 3ms waw-consec)82 the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses.

35. Ex. 9:34 And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart (Hiph imperf 3ms waw-consec, kavod)83 he and his servants.

36. Ex. 9:35 And the heart of Pharaoh was hardened, (Qal perf 3ms waw-consec)84 neither would he let the children of Israel go; as the LORD had spoken by Moses.

37. Ex. 10:1 ¶ And the LORD said unto Moses, Go in unto Pharaoh: for I have hardened (Hiph perf 1cs, waw-consec, kavod) his heart, and the heart of his servants, that I might shew these my signs before him:85

38. Ex. 10:20 But the LORD hardened (Piel perf 3ms waw-consec) Pharaoh’s heart,86 so that he would not let the children of Israel go.

39. Ex. 10:27 But the LORD hardened (Piel perf 3ms waw-consec) Pharaoh’s heart,87 and he would not let them go.

40. Ex. 11:10 And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened

rich (˘ dbk pi. 2a) Abraham Gn 132; b) numerous (˘ dbk hif. 4): h‰nSjAm Gn 509, MAo Nu 2020, h‰nVqIm Ex 1238, bOrDo 820, aAr√bR;h 1014; Sir 1617; —4. difficult Ex 1818 Nu 1114 1K 39; —5. dull, unresponsive: bEl Ex 714 Sir 326; —6. heavy, thick: NwøvDl Ezk 35f, hÚRp Ex 410; —7. misc.: laden with guilt NwøDo dRb;Rk Is 14; kD;i mIN heavier than Pr 273. † Der. ˘ II. 76 The construction here is different: hóOo√rAÚp b∞El d™EbD;k h$RvOm_lRa ‹hÎwøh◊y rRmaôø¥yÅw 77 ‹hOo√rAÚp_bEl q§AzTj‰¥yÅw 78 w$ø;bIl_tRa ‹dE;bVkAh◊w 79 hOo√rAÚp_bEl q§AzTj‰¥yÅw 80 taóøΩzAh MAo∞AÚpA;b M™A…g w$ø;bIl_tRa ‹hOo√rAÚp d§E;bVkÅ¥yÅw 81 h$Oo√rAÚp b∞El ‹dA;bVkˆ¥yÅw 82 h$Oo√rAÚp b∞El_tRa ‹hÎwøh◊y q§EΩzAj◊yÅw 83 wyá∂dDbSoÅw a…wñh wäø;bIl d¶E;bVkÅ¥yÅw 84 h$Oo√rAÚp b∞El ‹qÅzTj‰¥yÀw 85 The entire verse runs as follows:

:wø;b√rIqV;b hR;l™Ea y¶AtOtOa y¢ItIv NAo#AmVl wy$∂dDbSo b∞El_tRa ◊w ‹wø;bIl_tRa yI;t√d§A;bVkIh yHˆnSa_yÌ;k hóOo√rAÚp_lRa aäø;b h$RvOm_lRa ‹hÎwøh◊y rRmaôø¥yÅw 86 hóOo√rAÚp b∞El_tRa h™Dwøh◊y q¶EΩzAj◊yÅw 87 hóOo√rAÚp b∞El_tRa h™Dwøh◊y q¶EΩzAj◊yÅw

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Pharaoh’s heart, (Piel perf 3ms waw-consec)88 so that he would not let the children of Israel go out of his land.

41. Ex. 14:4 And I will harden (Piel perf 1cs consec)89 Pharaoh’s heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.

42. Ex. 14:8 And the LORD hardened (Piel perf 3ms consec)90 the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. Ex. 14:17 And I, behold, I will harden (Piel part masc sing) the hearts of the Egyptians,91 and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. Note also: 1Sam. 6:6 Wherefore then do ye harden (Piel imperf 2ms, kavod) your hearts, as the Egyptians and Pharaoh hardened (Piel perf 3cs, kavod) their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?92 Comments on the verses above: The context of the hardening of Pharaoh’s heart in Exodus 4:21 is the glory God will get through His special blessing upon Israel, His “firstborn,” and His judgment upon Egypt: 21* And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. 22* And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: 23* And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. (Exodus 4:21-23). We then see in Exodus 7:3 the purpose of the hardening of Pharaoh’s heart, namely the special

glory God would get through His blessing upon His elect nation, Israel. His purpose was what is expressed in Romans 9:17: “I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth”:

43. Ex. 7:1 ¶ And the LORD said unto Moses, See, I have made thee a god to

Pharaoh: and Aaron thy brother shall be thy prophet. 44. Ex. 7:2 Thou shalt speak all that I command thee: and Aaron thy brother shall

speak unto Pharaoh, that he send the children of Israel out of his land. 45. Ex. 7:3 And I will harden Pharaoh’s heart, and multiply my signs and my wonders

in the land of Egypt. 46. Ex. 7:4 But Pharaoh shall not hearken unto you, that I may lay my hand upon

Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.

Ex. 7:5 And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them.

In Exodus 7:13-14, we note that God hardened Pharaoh’s heart, just as He had told Moses He

would, and then held Pharaoh accountable for it, v. 14. The specific relation of the hardening is not to make Pharaoh reject the gospel of the coming Messiah, but the

88 h$Oo√rAÚp b∞El_tRa ‹hÎwøh◊y q§EΩzAj◊yÅw 89 hOo√rAÚp_bEl_tRa y ∞I;tVqÅΩzIj◊w 90 My$årVxIm JKRl ∞Rm ‹hOo√rAÚp b§El_tRa hGÎwøh◊y q ∞EΩzAj◊yÅw 91 My$årVxIm b∞El_tRa ‹q´ΩzAjVm y§In ◊nIh yGˆnSaÅw 92 :…wkÈl´¥yÅw M…wäjV;lAv◊yìÅw M$RhD;b l ∞E;lAoVtIh r∞RvSaA;k ‹awølSh M¡D;bIl_tRa häOo√rAp…w MyñårVxIm …wÿdV;bI;k rªRvSaA;k M$RkVbAbVl_tRa ‹…wdV;bAkVt hD;m§Dl ◊w

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hardening is related to “he refuseth to let the people go” (v. 14). (It should be noted that some say that “He (God) hardened Pharaoh’s heart” should be considered as Pharaoh hardening his own heart—the Hebrew is the same as in Exodus 7:22, where there is likewise no expressed subject for the hardening, although the Hebrew verb is not passive (but note the LXX of Exodus 7:22, esklhru/nqh hJ kardi÷a Faraw; the LXX has a passive verb in Exodus 7:22, while an active one in Exodus 7:13; kai« kati÷scusen hJ kardi÷a Faraw; thus the LXX translates the Hebrew differently as the AV does—thus, while many non-Reformed writers argue that Pharaoh only hardened his own heart first, and then God hardened his heart, we may not be able to explain the text that way. Furthermore, the first references, in Exodus 4:21; 7:3, to the prediction that God would harden Pharaoh’s heart, is contextual support in favor of the Lord as the subject in Exodus 7:13. Finally, in Romans 9 Paul says that God hardened Pharaoh, not that God only confirmed what Pharaoh did himself.) and the result of this is seen in v. 23:

47. Ex. 7:22 And the magicians of Egypt did so with their enchantments: and Pharaoh’s heart was hardened, neither did he hearken unto them; as the LORD had said.

Ex. 7:23 And Pharaoh turned and went into his house, neither did he set his heart to this also.93 Exodus 8:15 is the first clear and specific reference to Pharaoh hardening his own heart. Then

Exodus 8:19, based on the previous references, deals with God hardening Pharaoh’s heart, though without an explicit agent, as in the previous references to this construction.

Exodus 8:32 then refers to Pharaoh hardening his own heart again, but with kabod, not with hazaq. The “again” does not mean necessarily that the previous references with unexpressed referents speak of Pharaoh’s hardening of his own heart, since there was one previous reference to Pharaoh doing the hardening himself. There are no references to Pharaoh doing the hardening with hazaq—only with kabod.

Exodus 9:7 refers to hardening with an active form of kabod, and the AV treating it as a passive, Pharaoh’s heart “was hardened,” but a case could be made for Pharaoh hardening his own heart here. Nevertheless, the ancient interpretation, as evidenced in the LXX, was that of the KJV, with a passive Greek verb employed here: ebaru/nqh hJ kardi÷a Faraw.

In Exodus 9:12, Jehovah hardens Pharaoh, with hazaq again. It should be noted that the common refrain, in connection with this hardening, that the hardening, and Pharaoh’s failure to give in, was “as the LORD had spoken unto Moses,” demonstrates that the hardening and judgment upon Pharaoh and Egypt was performed in connection with Jehovah’s faithfulness and covenanted mercies to Israel, for His glory, as originally mentioned in Exodus 4 and 7. Jehovah kept His Word, His promise, to Moses (and to Israel), as He had said, and He hardened Pharaoh’s heart, for His glory in delivering them through the plagues and the parting of the Red Sea. He “the LORD hardened Pharaoh’s heart, so that he would not let the children of Israel go out of his land” (Exodus 11:10). And, truly, we see in these actions a breathtaking demonstration of the Triune God’s sovereign power and His mercy to His people, and the glory also of His judgments. His actions in showing mercy to Israel, and judging Egypt and Pharaoh, should set believer’s hearts aflame with worship and glory at His sovereign choice mercy to those whom He will show mercy, and hardening to whom He will harden. The saints should do Romans 12:1-2 because of what the Lord does in Exodus, and on their personal behalf, along these lines of His manifestation of sovereign power.

In Exodus 9:34, Pharaoh causes his heart to be hardened again, but it is kabod. Note that his servants do this as well, and in so doing, they sin the more. There is a fascinating progression in these verses. In 9:24, Pharaoh hardens his heart (as do his servants), a Hiphil of kabod. Then 9:25 indicates that the heart of Pharaoh is hardened, with hazaq in the Qal. Then in 10:1 Jehovah states that He was the one who hardenes Pharaoh’s heart,

93 taáøzDl_MÅ…g wäø;bIl t¶Dv_aøl ◊w

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with the Hiphil of kabod! I believe that two things are demonstrated with this. 1.) God is the one who is sovereign over the actions of men. He caused Pharaoh’s heart to be hard, and ordained the rebellious will of Pharaoh and those that pertain to him for His greater glory. Nevertheless, 2.) Pharaoh and his servants acted in accord with their free will. (This actually fits well, it seems to me, with a Molinist/middle knowledge view of Divine foreknowledge and foreordination). One could argue, of course, that the statement of 10:1 is only based upon the situation in 9:25, and that 9:25 is based upon the free-will choice of Pharaoh in 9:24. However, the fact that God is the hardener in passages with parallel structure to 9:25 previously in Exodus, and the affirmation of 10:1, demonstrate that God was the One who controlled Pharaoh’s response of free-will hardening. Nevertheless, it is true that this passage represents a turning point. Pharaoh’s decision to harden his heart here leads him to be entirely given over to destruction, so that Jehovah explicitly hardens his heart in every subsequent passage where this idea appears in Exodus (10:20, 27; 11:10; 14:4, 8, 17; 1 Sam 6:6). Note also Ex 7:3’s qashah, a Hiph imperf 3cs verb.)

The 10:20, 27, 11:10 passages all have the identical Hebrew expression, showing how the sovereign Lord had given Pharaoh over to destruction that He might be glorified in his horrific judgment, and thus also deliver His elect people. In 14:4, the only difference is the use of the first person, as Jehovah directly speaks, and His statement of His future action of hardening Pharaoh’s heart once more, to his own horrible destruction. There is something worth noting further in that text, however: “And I will harden Pharaoh’s heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so.” The verb translated “and I will be honoured” (hô∂dVbD;kIa◊w) is a Niphal imperf 1 cs from kavod, the same verb that is used when Pharaoh hardens his own heart in a number of the previous passages. God employs a delightful play on words. Note in Exodus 14:5, that “the heart of Pharaoh and of his servants was turned against the people.”94 Who turned them? God, of course, in hardening them.

In line with this, as the hardening of Pharaoh and the Egyptians, for the glory of Jehovah and for the deliverance of His unconditionally elected nation, Israel, develops to a climax in Exodus 14, as the end result of the previous plagues and God’s redemptive and hardening plan develops to the crossing of the Red Sea, the salvation of Israel, and the annihilation of Egypt, we read, “And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand.”95 This passage displays both the deliverance of Israel and the hardening of Pharaoh with great clarity. This is the reason for the phrase “king of Egypt” in 14:8. Everyone readin the narrative knows that Pharaoh is king of Egypt—but the actions that are here transpiring are exhibiting Jehovah’s national dealings with Israel, in delivering her, and electively separating her from Egypt, which is judged. It should be noted again that this elective separation of Israel was not on account of the inherent righteousness of that nation—they rejected Moses when God originally sent him, and even in Exodus 14:11-12 they demonstrate their fickleness, rebellion, and faithlessness. They were as worthy of destruction as the Egyptians, but God chose them nonetheless. (It should be noted that their crucifixion of the Messiah, the height of their rebellion and wickedness in light of their elective privileges, is brought out by Stephen in Acts 7, as the NT preacher demonstrates Israel’s rebellion and rejection of the Lord’s gracious and sovereign favor from their days in Egypt on down, and thus their deserving reception of

94 M$DoDh_lRa ‹wy∂dDbSoÅw hôOo √rAÚp b°AbVl JKEpDh´¥yÅw 95 :hDm ∂r d¶DyV;b My™IaVxOy l$Ea∂rVcy y∞EnVb…w l¡Ea∂rVcy y ∞EnV;b yäérSjAa P›O;d √r¥yÅw My$årVxIm JKRl∞Rm ‹hOo √rAÚp b§El_tRa hGÎwøh◊y q∞EΩzAj◊yÅw

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rejection and exile, with which they were ultimately punished—after they stoned the messenger who represented the Messiah they also slew.)

Exodus 14:17, finally, climaxes the hardening of the hearts of the Egyptians with an emphasis upon Jehovah’s agency in it, through the “I, behold” before the “I will harden the hearts of the Egyptians.” The Lord’s purpose in getting glory in the Egyptians is also seen in His “I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.” This is a revelation of His character—in the language of the phrase repeated throughout this section of Exodus in connection with Jehovah’s elective deliverance and judgments, “the Egyptians shall know that I am the LORD.” The “I will get me honour” in v. 17 and its similar phrase in v. 18 again demonstrates the glory of God that is His purpose behind His sovereign actions. And, again the “honor” verbs in v. 17, 18 are from kabad in the Niphal—the word used of Pharaoh’s hardening of his own heart!

1 Samuel 6:6 looks back to what Pharaoh and the Egyptians did, expressing their own hardening of their hearts with kabad.

One thing that is not established by the hardening of Pharaoh, as referenced by Paul in Romans 9:18, is that God created Pharaoh for the purpose of and with the desire to eternally damn him. Pharaoh, who was already a wicked and rebellious man with an evil heart (which is not to deny that we all are thus because of our fall in Adam and our transmitted sin nature), was placed in his position, “raised up” over the nation of Egypt, so that God could be glorified in the full manifestation of his foreknown rebellion. Romans 9:17-18 neither establishes nor denies that God creates people in order to eternally condemn them. Since the rest of Scripture teaches that this is not true, it is not proper to read such concepts into Romans 9, when they are not properly exegeted from the passage. Throughout the whole process of God’s hardening of Pharaoh, an emphasis is made upon God’s elect nation, Israel, vs. Egypt (cf. 8:22-23 (where the word “separate” could mean “redemption,” according to KB); 9:4, etc.), as is natural, since the conflict between the two nations over who was the most powerful, Jehovah or Pharaoh, Egypt, and their gods, is central to the entire narrative. The hardening of Pharaoh is the principle expounded in Proverbs 21:1: “The king’s heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will.”96 In His sovereign plan to punish the ungodly nation of Egypt and their ungodly king, Jehovah hardened Pharaoh so that he would not let Israel go. The Lord controls the destiny of nations. Proverbs 21:1’s declaration about His working in kings hardly means merely that “the king’s heart is in the hand of the LORD just in the same way as everyone else’s heart is in the hand of the LORD,” although certainly the hearts of all men (Proverbs 21:2) are in Jehovah’s hand. A special sovereign working in His control of nations is in view in Proverbs 21:1. What, then, is the point in the context of Romans 9? All of the above demonstrates God’s hardening of a wicked man and the nation he represents for the glory of His unconditionally and sovereignly chosen people, Israel, demonstrating that He can show mercy and harden whomever he chooses—and so if He chooses to harden unbelieving Israelites, they cannot complain—the Old Testament teaches that God can show mercy to and harden whomever He wishes! He can cast them out from being in a position of blessing if He so chooses. The development from v. 15-16 to v. 17-18 is the establishment of the principle of national election and personal election to positions of authority or service (v. 15-1). God also works freely and in accordance with His sovereign good pleasure in raising the ungodly to their positions, and casting them down (v. 17-18). If the Old Testament teaches not only that Israel, and specific people within Israel, had no claim upon God’s mercy, but the exalted position of the nation itself and of particular people within the nation, was only because of His unconditional

96 :…w…n`RÚfÅy XâOÚpVjÅy r™RvSa_lD;k_lÀo h¡Dwøh◊y_dÅyV;b JKRlRmœ_bRl My ∞Am_y´gVlAÚp

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election (v. 15-16), and that God indeed raises up and casts down the wicked as well according to His sovereign purpose, the unbelieving Israelite clearly had no ability to quarrel with God for not saving him simply because he was a physical descendent of Abraham. His hope of salvation based on his physical descent was no reason whatever to hope for salvation in the Old Testament. The unbelieving Israelite would admit that God was free to harden Pharaoh or Egyptians—but he wished to restrict the Lord’s freedom to act this way in connection with the sons of Abraham, denying that He was free to harden them. This, however, could not properly be done. Paul has proven that such a conclusion is unscriptural.

B. God Is Righteous in Acting Sovereignly (vv. 19-24)97 1. A Negative Response to God’s Sovereignty (v. 19)–God isn’t fair.

a. The objection of v. 14 has been answered by v. 18, and the objector seems to accept the validity of Paul’s argument. The ∆Erei√ß ou™n moi introduces a new argument, and a new objection. God is vindicated as not unrighteous—but why does He find fault with His sinful creature?

b. Continuing his argument against someone questioning the righteousness of God in election, Paul asks a second hypothetical question: “Why doth He yet find fault?”

c. If God has mercy on whomever He will and hardens the rest, why does God find fault in those whom He hardens? How can He hold them responsible for living out what He has done to them?

d. Imagine a teacher sending a child on an errand to the office just before the morning tardy bell rings. When he returns to the classroom, the teacher tells the bell rang before he came back and is therefore tardy. Is it the child’s fault for being tardy?

e. Why does God blame the wicked, that is hold them responsible for violating His standard? Why does God punish them for their rebellion when it was God who hardened their heart to act rebelliously?

f. The question can be boiled down to this: Is God fair in condemning the lost? g. The hypothetical arguer buttresses his point by asking if there has been anyone

who has resisted God’s will. (1) The verb resisted, aÓnqi÷sthmi,98 is in the perfect. It is perfect tense

elsewhere only in Romans 13:2; 2 Timothy 4:15.99 “Has anyone decided

97 Rom. 9:19 ∆Erei√ß ou™n moi, Ti÷ e¶ti me÷mfetai; tw◊ ga»r boulh/mati aujtouv ti÷ß aÓnqe÷sthke; 20 menouvnge, w° a‡nqrwpe, su\ ti÷ß ei• oJ aÓntapokrino/menoß tw◊ Qew◊; mh\ e˙rei√ to\ pla¿sma tw◊ pla¿santi, Ti÷ me e˙poi÷hsaß ou¢twß; 21 h£ oujk e¶cei e˙xousi÷an oJ kerameu\ß touv phlouv, e˙k touv aujtouv fura¿matoß poihvsai o§ me«n eiß timh\n skeuvoß, o§ de« eiß aÓtimi÷an; 22 ei˙ de« qe÷lwn oJ Qeo\ß e˙ndei÷xasqai th\n ojrgh/n, kai« gnwri÷sai to\ dunato\n aujtouv, h¡negken e˙n pollhØv makroqumi÷a skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian: 23 kai« iºna gnwri÷shØ to\n plouvton thvß do/xhß aujtouv e˙pi« skeu/h e˙le÷ouß, a± prohtoi÷masen eiß do/xan, 24 ou§ß kai« e˙ka¿lesen hJma◊ß ouj mo/non e˙x ∆Ioudai÷wn, aÓlla» kai« e˙x e˙qnw◊n; 98 aÓnqi÷sthmi fut. aÓntisth/somai LXX; 2 aor. aÓnte÷sthn; pf. aÓnqe÷sthka; 1 aor. pass. aÓntesta¿qhn Hm 12, 2, 3 (aÓnti÷, iºsthmi; Hom. et al.) ‘set against’; the forms occurring in our lit. have the mid. sense 1. be in opposition to, set oneself against, oppose a. pers. tini÷ someone (PGiss 65, 9) Mt 5:39; Ac 13:8; kata» pro/swpon aujtw◊ˆ aÓnte÷sthn (Dt 7:24; 9:2; 11:25) I opposed him to his face Gal 2:11; aÓ. Mwusei√ 2 Ti 3:8; aÓ. tw◊ˆ diabo/lw Js 4:7; cp. 1 Pt 5:9; Hm 12, 5, 2 and 4; aÓntisth/tw moi let him oppose me B 6:1 (Mel., P. 101, 774 [both Is 50:8]). b. impers. tini÷ thvØ sofi÷a Lk 21:15; Ac 6:10. t. boulh/mati aujtouv Ro 9:19 (cp. Demosth. 18, 49 tou\ß aÓnqistame÷nouß t. uJmete÷roiß boulh/masi). qeouv diataghvØ 13:2. tw◊ˆ kra¿tei thvß iscu/oß aujtouv 1 Cl 27:5 (cp. Wsd 11:21). thvØ aÓlhqei÷a 2 Ti 3:8. toi√ß hJmete÷roiß lo/goiß 4:15 (cp. Jdth 8:28). e˙piqumi÷aiß Hm 12, 2, 3f. aÓ. thvØ ojxucoli÷a resist ill temper m 5, 2, 8. 2. to be resistant to power, resist, abs. (BGU 747 II, 10; Esth 9:2; 3 Macc 6:19) iºna dunhqhvte aÓntisthvnai that you might be able to stand your ground Eph 6:13 (cp. PPetr II, 37, 2a, 14 [III BC] ouj du/namai aÓnqista¿nein). aÓntistw◊men let us take a firm stand B 4:9. oi aÓnqesthko/teß those who resist Ro 13:2b (sc. t. diataghvØ).—DELG s.v. iºsthmi. M-M. 99 The complete list of texts is as follows:

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to oppose God’s will and succeeded?” (2) The noun will (bou/lhma)100 has the idea of a decision that God has deliberately set Himself to do. The noun is found elsewhere only in Acts 27:43, “kept them from their purpose (boulema).101 In relation to the difference between the verb forms boulomai and yelw, much has been said. A work on synonyms from the Online Bible states: In many cases these two words are used without appreciable distinction, meaning conscious willing, purpose. But frequently it is evident that a difference is intended, although there is much difference of opinion as to the exact distinction. Thayer says that boulomai “seems to designate the will which follows deliberation,” yelw, “the will which proceeds from inclination.” Grimm, on the other hand, says that yelw gives prominence to the emotive element,

Matt. 5:39 e˙gw» de« le÷gw uJmi√n mh\ aÓntisthvnai tw◊ ponhrw◊ˆ◊ˆ◊: aÓll∆ o¢stiß se« rJapi÷sei e˙pi« th\n dexia¿n sou siago/na, stre÷yon aujtw◊ kai« th\n a‡llhn: Luke 21:15 e˙gw» ga»r dw¿sw uJmi√n sto/ma kai« sofi÷an, hØ∞ ouj dunh/sontai aÓnteipei√n oujde« aÓntisthvnai pa¿nteß oi˚ aÓntikei÷menoi uJmi√n. Acts 6:10 kai« oujk i¶scuon aÓntisthvnai thØv sofi÷a kai« tw◊ pneu/mati w— e˙la¿lei. Acts 13:8 aÓnqi÷stato de« aujtoi√ß ∆Elu/maß, oJ ma¿goß (ou¢tw ga»r meqermhneu/etai to\ o¡noma aujtouv), zhtw◊n diastre÷yai to\n aÓnqu/paton aÓpo\ thvß pi÷stewß. Rom. 9:19 π ∆Erei√ß ou™n moi, Ti÷ e¶ti me÷mfetai; tw◊ ga»r boulh/mati aujtouv ti÷ß aÓnqe÷sthke; Rom. 13:2 w‚ste oJ aÓntitasso/menoß thØv e˙xousi÷a, thØv touv Qeouv diataghØv aÓnqe÷sthken: oi de« aÓnqesthko/teß e˚autoi√ß kri÷ma lh/yontai. Gal. 2:11 π ›Ote de« h™lqe Pe÷troß eiß ∆Antio/ceian, kata» pro/swpon aujtw◊ aÓnte÷sthn, o¢ti kategnwsme÷noß h™n. Eph. 6:13 dia» touvto aÓnala¿bete th\n panopli÷an touv Qeouv, iºna dunhqhvte aÓntisthvnai e˙n thØv hJme÷ra thØv ponhra◊, kai« a‚panta katergasa¿menoi sthvnai. 2Tim. 3:8 o§n tro/pon de« ∆Iannhvß kai« ∆Iambrhvß aÓnte÷sthsan Mwusei√, ou¢tw kai« ou∞toi aÓnqi÷stantai thØv aÓlhqei÷a, a‡nqrwpoi katefqarme÷noi to\n nouvn, aÓdo/kimoi peri« th\n pi÷stin. 2Tim. 4:15 o§n kai« su\ fula¿ssou, li÷an ga»r aÓnqe÷sthke toi√ß hJmete÷roiß lo/goiß. James 4:7 uJpota¿ghte ou™n tw◊ Qew◊: aÓnti÷sthte tw◊ diabo/lw, kai« feu/xetai aÓf∆ uJmw◊n. 1Pet. 5:9 w— aÓnti÷sthte stereoi« thØv pi÷stei, eido/teß ta» aujta» tw◊n paqhma¿twn thØv e˙n ko/smw uJmw◊n aÓdelfo/thti e˙pitelei√sqai. Matt. 5:39 But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. Luke 21:15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. Acts 6:10 And they were not able to resist the wisdom and the spirit by which he spake. Acts 13:8 But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Rom. 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Rom. 13:2 Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. Gal. 2:11 ¶ But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. Eph. 6:13 Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. 2Tim. 3:8 Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobate concerning the faith. 2Tim. 4:15 Of whom be thou ware also; for he hath greatly withstood our words. James 4:7 Submit yourselves therefore to God. Resist the devil, and he will flee from you. 1Pet. 5:9 Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. 100 bou/lhma, atoß, to/ (Aristoph., Pla. et al.; Epict.; SIG 799, 12; pap, LXX, EpArist, Philo; Jos., Ant. 1, 278; Just.; Tat. 7, 2) intention to\ aÓke÷raion aujtw◊n b. their pure purpose 1 Cl 21:7; to\ b. tw◊n e˙qnw◊n what the gentiles desire to do 1 Pt 4:3 (v.l. qe÷lhma); kwlu/ein tina» touv b. hinder someone in an intention Ac 27:43. Of God’s will (Cornutus 16 p. 22, 2 b. tw◊n qew◊n; Philo, Mos. 1, 287 touv qeouv b.; Jos., Ant. 2, 304; Just., D. 103, 3; Tat. 7, 2) Ro 9:19; 1 Cl 23:5; 33:3. to\ pantokratoriko\n b. aujtouv 8:5; to\ makro/qumon aujtouv b. 19:3.—DELG s.v. bou/lomai. M-M. TW. 101 Acts 27:43 oJ de« e˚kato/ntarcoß, boulo/menoß diasw◊sai to\n Pauvlon, e˙kw¿luse aujtou\ß touv boulh/matoß e˙ke÷leuse te tou\ß duname÷nouß kolumba◊n aÓporri÷yantaß prw¿touß e˙pi« th\n ghvn e˙xie÷nai: Acts 27:43 But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land:

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boulomai to the rational and volitive; yelw signifies the choice, while boulomai marks the choice as deliberate and intelligent. The view of Cremer on the whole seems preferable to any other. According to this view, boulomai has the wider range of meaning, but yelw is the stronger word; yelw denotes the active resolution, the will urging on to action, see Ro 7:15, while boulomai is rather to have in thought, to intend, to be determined. boulomai sometimes means no more than to have an inclination, see Ac 23:15. [Note: The verb is not found in Acts 23:15. It is hard to tell what is the verse intended. See the complete list and determine if this is a valid conclusion.102]. Instructive examples of the use

102 Matt. 1:19 ∆Iwsh\f de« oJ aÓnh\r aujthvß, di÷kaioß w·n kai« mh\ qe÷lwn aujth/n paradeigmati÷sai, e˙boulh/qh la¿qra aÓpoluvsai aujth/n. Matt. 11:27 pa¿nta moi paredo/qh uJpo\ touv patro/ß mou: kai« oujdei«ß e˙piginw¿skei to\n uio\n, ei mh\ oJ path/r: oujde« to\n pate÷ra tiß e˙piginw¿skei, ei mh\ oJ uio/ß, kai« w— e˙a»n bou/lhtai oJ uio\ß aÓpokalu/yai. Mark 15:15 oJ de« Pila¿toß boulo/menoß tw◊ o¡clw to\ ikano\n poihvsai, aÓpe÷lusen aujtoi√ß to\n Barabba◊n: kai« pare÷dwke to\n ∆Ihsouvn, fragellw¿saß, iºna staurwqhØv. Luke 10:22 pa¿nta paredo/qh moi uJpo\ touv patro/ß mou: kai« oujdei«ß ginw¿skei ti÷ß e˙stin oJ uio/ß, ei mh\ oJ path/r, kai« ti÷ß e˙stin oJ path/r, ei mh\ oJ uio/ß, kai« w— e˙a»n bou/lhtai oJ uio\ß aÓpokalu/yai. Luke 22:42 le÷gwn Pa¿ter, ei bou/lei, pare÷negke to\ poth/rion touvto aÓp∆ e˙mouv: plh\n mh\ to\ qe÷lhma¿ mou, aÓlla» to\ so\n gene÷sqw. John 18:39 e¶sti de« sunh/qeia uJmi√n, iºna eºna uJmi√n aÓpolu/sw e˙n tw◊ pa¿sca: bou/lesqe ou™n uJmi√n aÓpolu/sw to\n basile÷a tw◊n ∆Ioudai÷wn; Acts 5:28 le÷gwn, Ouj paraggeli÷a parhggei÷lamen uJmi√n mh\ dida¿skein e˙pi« tw◊ ojno/mati tou/tw; kai« idou\ peplhrw¿kate th\n ÔIerousalh\m thvß didachvß uJmw◊n, kai« bou/lesqe e˙pagagei√n e˙f∆ hJma◊ß to\ ai–ma touv aÓnqrw¿pou tou/tou. Acts 12:4 o§n kai« pia¿saß e¶qeto eiß fulakh/n, paradou\ß te÷ssarsi tetradi÷oiß stratiwtw◊n fula¿ssein aujto\n boulo/menoß meta» to\ pa¿sca aÓnagagei√n aujto/n, tw◊ law◊. Acts 17:20 xeni÷zonta ga»r tina» eisfe÷reiß eiß ta»ß aÓkoa»ß hJmw◊n: boulo/meqa ou™n gnw◊nai, ti÷ a·n qe÷loi tauvta ei•nai. Acts 18:15 ei de« zh/thma e˙sti peri« lo/gou kai« ojnoma¿twn kai« no/mou touv kaq∆ uJma◊ß, o¡yesqe aujtoi÷: krith\ß ga»r e˙gw» tou/twn ouj bou/lomai ei•nai. Acts 18:27 boulome÷nou de« aujtouv dielqei√n eiß th\n ∆AcaiŒan, protreya¿menoi oi aÓdelfoi« e¶grayan toi√ß maqhtai√ß aÓpode÷xasqai aujto/n: o§ß parageno/menoß suneba¿leto polu\ toi√ß pepisteuko/si dia» thvß ca¿ritoß: Acts 19:30 touv de« Pau/lou boulome÷nou eiselqei√n eiß to\n dhvmon, oujk ei¶wn aujto\n oi maqhtai÷. Acts 22:30 π ThØv de« e˙pau/rion boulo/menoß gnw◊nai to\ aÓsfale÷ß, to\ ti÷ kathgorei√tai para» tw◊n ∆Ioudai÷wn, e¶lusen aujto\n aÓpo\ tw◊n desmw◊n, kai« e˙ke÷leusen e˙lqei√n tou\ß aÓrcierei√ß kai« o¢lon to\ sune÷drion aujtw◊n, kai« katagagw»n to\n Pauvlon e¶sthsen eiß aujtou/ß. Acts 23:28 boulo/menoß de« gnw◊nai th\n aiti÷an di∆ h§n e˙neka¿loun aujtw◊, kath/gagon aujto\n eiß to\ sune÷drion aujtw◊n: Acts 25:20 aÓporou/menoß de« e˙gw» eiß th\n peri« tou/tou zh/thsin, e¶legon, ei bou/loito poreu/esqai eiß ÔIerousalh/m, kaÓkei √ kri÷nesqai peri« tou/twn. Acts 25:22 ∆Agri÷ppaß de« pro\ß to\n Fhvston e¶fh, ∆Eboulo/mhn kai« aujto\ß touv aÓnqrw¿pou aÓkouvsai. oJ de÷, Au¡rion, fhsi÷n, aÓkou/shØ aujtouv. Acts 27:43 oJ de« e˚kato/ntarcoß, boulo/menoß diasw◊sai to\n Pauvlon, e˙kw¿luse aujtou\ß touv boulh/matoß e˙ke÷leuse te tou\ß duname÷nouß kolumba◊n aÓporri÷yantaß prw¿touß e˙pi« th\n ghvn e˙xie÷nai: Acts 28:18 oiºtineß aÓnakri÷nante÷ß me e˙bou/lonto aÓpoluvsai, dia» to\ mhdemi÷an aiti÷an qana¿tou uJpa¿rcein e˙n e˙moi÷. 1Cor. 12:11 pa¿nta de« tauvta e˙nergei√ to\ e≠n kai« to\ aujto\ Pneuvma, diairouvn idi÷a e˚ka¿stw kaqw»ß bou/letai. 2Cor. 1:15 π Kai« tau/thØ thØv pepoiqh/sei e˙boulo/mhn pro\ß uJma◊ß e˙lqei√n pro/teron, iºna deute÷ran ca¿rin e¶chte: Phil. 1:12 π Ginw¿skein de« uJma◊ß bou/lomai, aÓdelfoi÷, o¢ti ta» kat∆ e˙me« ma◊llon eiß prokoph\n touv eujaggeli÷ou e˙lh/luqen: 1Tim. 2:8 π Bou/lomai ou™n proseu/cesqai tou\ß a‡ndraß e˙n panti« to/pw, e˙pai÷rontaß oJsi÷ouß cei√raß, cwri«ß ojrghvß kai« dialogismouv. 1Tim. 5:14 bou/lomai ou™n newte÷raß gamei√n, teknogonei√n, oikodespotei√n, mhdemi÷an aÓformh\n dido/nai tw◊ aÓntikeime÷nwˆ loidori÷aß ca¿rin. 1Tim. 6:9 oi de« boulo/menoi ploutei√n e˙mpi÷ptousin eiß peirasmo\n kai« pagi÷da kai« e˙piqumi÷aß polla»ß aÓnoh/touß kai« blabera¿ß, aiºtineß buqi÷zousi tou\ß aÓnqrw¿pouß eiß o¡leqron kai« aÓpw¿leian. Titus 3:8 pisto\ß oJ lo/goß, kai« peri« tou/twn bou/lomai÷ se diabebaiouvsqai, iºna fronti÷zwsin kalw◊n e¶rgwn proiŒstasqai oi pepisteuko/teß tw◊ Qew◊. tauvta¿ e˙sti ta» kala» kai« wÓfe÷lima toi√ß aÓnqrw¿poiß: Philem. 13 o§n e˙gw» e˙boulo/mhn pro\ß e˙mauto\n kate÷cein, iºna uJpe«r souv diakonhØv moi e˙n toi√ß desmoi√ß touv eujaggeli÷ou: Heb. 6:17 e˙n w— perisso/teron boulo/menoß oJ Qeo\ß e˙pidei√xai toi√ß klhrono/moiß thvß e˙paggeli÷aß to\ aÓmeta¿qeton thvß boulhß aujtouv, e˙mesi÷teusen o¢rkw, James 1:18 boulhqei«ß aÓpeku/hsen hJma◊ß lo/gw aÓlhqei÷aß, eiß to\ ei•nai hJma◊ß aÓparch/n tina tw◊n aujtouv ktisma¿twn. James 3:4 idou/, kai« ta» ploi√a, thlikauvta o¡nta, kai« uJpo\ sklhrw◊n aÓne÷mwn e˙launo/mena, meta¿getai uJpo\ e˙laci÷stou

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phdali÷ou, o¢pou a·n hJ oJrmh\ touv eujqu/nontoß bou/lhtai. James 4:4 moicoi« kai« moicali÷deß, oujk oi¶date o¢ti hJ fili÷a touv ko/smou e¶cqra touv Qeouv e˙sti÷n; o§ß a·n ou™n boulhqhØv fi÷loß ei•nai touv ko/smou, e˙cqro\ß touv Qeouv kaqi÷statai. 2Pet. 3:9 ouj bradu/nei oJ Ku/rioß thvß e˙paggeli÷aß, w‚ß tineß bradu/thta hJgouvntai: aÓlla» makroqumei√ eiß hJma◊ß, mh\ boulo/meno/ß tinaß aÓpole÷sqai, aÓlla» pa¿ntaß eiß meta¿noian cwrhvsai. 2John 12 π Polla» e¶cwn uJmi√n gra¿fein oujk h˙boulh/qhn dia» ca¿rtou kai« me÷lanoß: aÓlla» e˙lpi÷zw e˙lqei√n pro\ß uJma◊ß, kai« sto/ma pro\ß sto/ma lalhvsai, iºna hJ cara» hJmw◊n hØ™ peplhrwme÷nh. 3John 10 dia» touvto, e˙a»n e¶lqw, uJpomnh/sw aujtouv ta» e¶rga a± poiei√, lo/goiß ponhroi√ß fluarw◊n hJma◊ß: kai« mh\ aÓrkou/menoß e˙pi« tou/toiß, ou¡te aujto\ß e˙pide÷cetai tou\ß aÓdelfou/ß, kai« tou\ß boulome÷nouß kwlu/ei, kai« e˙k thvß e˙kklhsi÷aß e˙kba¿llei. Jude 5 π ÔUpomnhvsai de« uJma◊ß bou/lomai, eido/taß uJma◊ß a‚pax touvto, o¢ti oJ Ku/rioß, lao\n e˙k ghvß Aigu/ptou sw¿saß, to\ deu/teron tou\ß mh\ pisteu/santaß aÓpw¿lesen. Matt. 1:19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. Matt. 11:27 All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Mark 15:15 ¶ And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. Luke 10:22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. Luke 22:42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. John 18:39 But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews? Acts 5:28 Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man’s blood upon us. Acts 12:4 And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. Acts 17:20 For thou bringest certain strange things to our ears: we would know therefore what these things mean. Acts 18:15 But if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. Acts 18:27 And when he was disposed to pass into Achaia, the brethren wrote, exhorting the disciples to receive him: who, when he was come, helped them much which had believed through grace: Acts 19:30 And when Paul would have entered in unto the people, the disciples suffered him not. Acts 22:30 On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them. Acts 23:28 And when I would have known the cause wherefore they accused him, I brought him forth into their council: Acts 25:20 And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. Acts 25:22 Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. Acts 27:43 But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: Acts 28:18 Who, when they had examined me, would have let me go, because there was no cause of death in me. 1Cor. 12:11 But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. 2Cor. 1:15 ¶ And in this confidence I was minded to come unto you before, that ye might have a second benefit; Phil. 1:12 ¶ But I would ye should understand, brethren, that the things which happened unto me have fallen out rather unto the furtherance of the gospel; 1Tim. 2:8 I will therefore that men pray every where, lifting up holy hands, without wrath and doubting. 1Tim. 5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. 1Tim. 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. Titus 3:8 This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men. Philem. 13 Whom I would have retained with me, that in thy stead he might have ministered unto me in the bonds of the gospel: Heb. 6:17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: James 1:18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 3:4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. James 4:4 Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.

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of the two words in close proximity are found in Mr 15:9,15,103 and especially Mt 1:19.104 [It is indeed true that these texts in Mark and Matthew are helpful.] (3) It is true that no one can oppose God’s sovereign will (cf. Eph 1:11; Dan.

4:35; Gen. 50:20),105 although most continually resist His moral will (cf. Exodus 20).

h. No one has resisted God God’s sovereign will; so man will always do what God desires. How then can God righteously judge him?

i. One cannot get out of this by affirming that the will in v. 19 is only the will of desire, not of decree, for then Paul could simply have said, “God is not the final arbiter in this case.” However, he does no such thing.

The question is a challenge of God’s righteousness as v. 19 states. V. 20 states that this is the wrong question to ask. menouvnge is a true emphatic conjunction (Wallace, pg. 673). The question to ask is why God gives mercy to those who deserve His wrath. (1) Man by nature resists the will of God and cries foul

at God’s actions because he resists God’s sovereignty and lives wickedly.

(2) The reality is every man is sinful and deserves God’s wrath. God has chosen to give mercy. God does not need to give any reason for why He chooses to give mercy and dispose events as He does.

2. Positive Responses to God’s Sovereignty (vv. 20-24)

2Pet. 3:9 ¶ The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. 2John 12 ¶ Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face, that our joy may be full. 3John 10 Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and forbiddeth them that would, and casteth them out of the church. Jude 5 I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not. 103 9 oJ de« Pila¿toß aÓpekri÷qh aujtoi√ß, le÷gwn, Qe÷lete aÓpolu/sw uJmi√n to\n basile÷a tw◊n ∆Ioudai÷wn; 10 e˙gi÷nwske ga»r o¢ti dia» fqo/non paradedwkeisan aujto\n oi aÓrcierei√ß. 11 oi de« aÓrcierei√ß aÓne÷seisan to\n o¡clon, iºna ma◊llon to\n Barabba◊n aÓpolu/shØ aujtoi√ß. 12 oJ de« Pila¿toß aÓpokriqei«ß pa¿lin ei•pen aujtoi√ß, Ti÷ ou™n qe÷lete poih/sw o§n le÷gete basile÷a tw◊n ∆Ioudai÷wn; 13 oi de« pa¿lin e¶kraxan, Stau/rwson aujto/n. 14 oJ de« Pila¿toß e¶legen aujtoi√ß, Ti÷ ga»r kako\n e˙poi÷hsen; oi de« perissote÷rwß e¶kraxan, Stau/rwson aujto/n. 15 oJ de« Pila¿toß boulo/menoß tw◊ o¡clw to\ ikano\n poihvsai, aÓpe÷lusen aujtoi√ß to\n Barabba◊n: kai« pare÷dwke to\n ∆Ihsouvn, fragellw¿saß, iºna staurwqhØv. 104 19 ∆Iwsh\f de« oJ aÓnh\r aujthvß, di÷kaioß w·n kai« mh\ qe÷lwn aujth/n paradeigmati÷sai, e˙boulh/qh la¿qra aÓpoluvsai aujth/n. 105 Gen. 50:20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Dan. 4:35 And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?

:bá∂r_MAo tñOySjAhVl h™RΩzAh Mwñø¥yA;k höOcSo NAo#AmVl h$DbOfVl ;h∞DbDvSj ‹MyIhølTa h¡Do∂r y™AlDo M¶R;tVbAvSj M›R;tAa ◊w Gen. 50:20 :V;t√dAbSo h¶Dm ;h™El rAma¶Ey ◊w ;h$édyIb a∞EjAm◊y_yáî;d ‹yAtyIa a§Dl◊w a¡Do √rAa [yäér ◊y ∂d][ ◊w] yérSa ∂d◊w a$D¥yAmVv ly∞EjV;b ‹dEbDo ;hGýV;bVxImVká…w Ny$IbyIvSj h ∞DlV;k ‹aDo √rAa [yôér ◊y ∂;d] yérSa ∂;d_lDk◊w Dan. 4:32

Gen. 50:20 uJmei√ß e˙bouleu/sasqe kat∆ e˙mouv eiß ponhra¿ oJ de« qeo\ß e˙bouleu/sato peri« e˙mouv eiß aÓgaqa¿ o¢pwß a·n genhqhvØ wJß sh/meron iºna diatrafhvØ lao\ß polu/ß Dan. 4:35 kai« pa¿nteß oi katoikouvnteß th\n ghvn wJß oujde«n e˙logi÷sqhsan kai« kata» to\ qe÷lhma aujtouv poiei√ e˙n thvØ duna¿mei touv oujranouv kai« e˙n thvØ katoiki÷a thvß ghvß kai« oujk e¶stin o§ß aÓntipoih/setai thvØ ceiri« aujtouv kai« e˙rei√ aujtw◊ˆ ti÷ e˙poi÷hsaß Eph. 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: Eph. 1:11 e˙n aujtw◊, e˙n w— kai« e˙klhrw¿qhmen, proorisqe÷nteß kata» pro/qesin touv ta» pa¿nta e˙nergouvntoß kata» th\n boulh\n touv qelh/matoß aujtouv,

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a. We are inferior to God. (v. 20)106 (1) This hypothetical Jewish objector he had the wrong

view of himself and of God. He expected that he had something authoritative to say to God about His actions. His feeble humanity, in contrast with the greatness of Jehovah’s Divinity, is emphasized with the w° a‡nqrwpe.

(2) He forget about God’s sovereignty. We have nothing to say against God because we are inferior to God. Therefore, we are in no position to question God’s decisions.

(3) Paul proves with the potter and clay image, taken from the Old Testament, that God had every right to reject Israel, as Jehovah was the potter, and the nation merely the clay. This image is employed in the Old Testament specifically for the rejection of Israel, as clay, by the Lord, the potter. It is employed for the judgment upon both unbelieving Israel and of unbelieving individuals within the nation.

The entire nation of Israel, as clay, can be rejected by Jehovah, the potter: Jeremiah 18-19:

a. 1 The word which came to Jeremiah from the LORD, saying,

b. 2 Arise, and go down to the potter’s house, and there I will cause thee to hear my words.

c. 3* Then I went down to the potter’s house, and, behold, he wrought a work on the wheels.

d. 4* And the vessel that he made of clay was marred [A Niphal verb, so that in Hebrew, just as in English, no agent is expressed—obviously a literal vessel cannot mar itself; consider in relation to the analogy of men as vessels in Romans 9—and in this passage, God is the potter, and Israel the vessel, see the following verses] in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it.

“was marred” is a Niphal of tjv. This tense of the verb appears elsewhere in the OT in Genesis 6:11-12:107

e. Gen. 6:11 ¶ The earth also was corrupt before God, and the earth was filled with violence.

Gen. 6:12 And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth.

Note the two Niphals, “was corrupt,” v. 11, and “was corrupt,” v. 12. But why? Because “all flesh had corrupted” his way, using a Hiphil of the same verb, v. 12. Here, the responsibility for the “was corrupt” state lies with those who had themselves done the corrupting—not with God.

106 menouvnge, w° a‡nqrwpe, su\ ti÷ß ei• oJ aÓntapokrino/menoß tw◊ Qew◊; mh\ e˙rei√ to\ pla¿sma tw◊ pla¿santi, Ti÷ me e˙poi÷hsaß ou¢twß; Nay 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?

107:s`DmDj X®r™DaDh a¶ElD;mI;tÅw My¡IhølTaèDh y ∞EnVpIl X®r™DaDh t¶EjDÚvI;tÅw Gen. 6:11 s :X®rDaDh_lAo wäø;k √rå;d_tRa r¢DcD;b_lD;k tyªIjVvIh_yÌ;k hDt¡DjVvn h∞E…nIh◊w X®r™DaDh_tRa My¢IhølTa a √rªA¥yÅw Gen. 6:12

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Next reference: Ex. 8:24 And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants’ houses, and into all the land of Egypt: the land was corrupted (Niphal) by reason of the swarm of flies. Jer. 13:7 Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred (Niphal), it was profitable for nothing.

Notice in this reference the connection between the girdle being “marred” and being “profitable for nothing.” The metaphor is a service metaphor. Since Israel was not serving Jehovah, He would destroy them (v. 8ff.), and punish them despite their covenant relations to Him (v. 11). The precontext of chapter 12 (esp. vv. 14-17) emphasized that a nation that served Jehovah would be blessed by Him, while Israel, if they turned from Him, would be judged. Jer 13:7 employs a Niphal of a girdle being married, and 13:11 reads, “Thus saith the LORD, After this manner will I mar [Hiphil] the pride of Judah, and the great pride of Jerusalem.” The marring of the girdle was not through the direct agency of Jehovah, but a result of the elements, rain, etc. In the analogy, however, this is how the Lord would mar Judah. Cf. also Jeremiah 6:28, “They are all grievous revolters, walking with slanders: they are brass and iron; they are all corrupters” (Hiphil participle). Jeremiah 18:4 is the passage at hand, under discussion, so it will be skipped at this time. Ezekiel 20:44 is the last passage, which reads: And ye shall know that I am the LORD, when I have wrought with you for my name’s sake, not according to your wicked ways, nor according to your corrupt doings, O ye house of Israel, saith the Lord GOD.108 That is, “your deeds, the being corrupt (Niphal participle) ones.” Consider all of this in the context of Jeremiah 18:4.109 The key words are:

r¡Exwø¥yAh d ∞AyV;b rRmäOjA;b h¢RcOo a…wñh r°RvSa y#IlV;kAh t ∞AjVvˆn ◊w One can see from this, “And the vessel that he made of clay was marred in the hand of the potter,” that the potter was not responsible for making the vessel be marred. The distinction between the active “the vessel that HE made” and the passive “was marred” is a deliberate distinction. The use of this Niphal/passive form for men corrupting themselves elsewhere in Scripture, such as the first mention in Genesis 6:11-12 (which influences our interpretation of this later text), indicates that God did not make his vessel Israel sin, but Israel was responsible and sinned without God forcing her to do so. Clay that was poor was not able to be designed for certain things. It was not the fault of the potter that the clay was poor. However, note that in Romans 9 the assertion is that the different vessels are ek touv aujtouv fura¿matoß poihvsai. That, however, could well indicate that all the particular “vessels” came from the same national source, so God had the right to reject some of the descendents of Jacob and accept others (just as He did with Isaac/Ishmael, and Jacob/Esau), without specifically denying that there was a problem with the “clay” itself because of its sin that was the reason for its rejection. Since Israel had sinned and “was marred,” God had the sovereign right to do, as Jeremiah 18:4b states: “so he made it again another vessel, as seemed good to the potter to make it.” The original design of the now “marred” vessel is changed by the sovereign act of the Potter. He did not make the vessel be marred, but now that it was marred, He formed it for a different purpose. In the context of Romans 9, the vessel image likewise pictures God’s sovereign choice to get glory in marred vessels, “vessels of wrath,” in a different method than in the vessels of mercy. His original intent with the vessel, before it was marred, was now changed. God’s original design with His vessel Israel was to give her glory and wonderous blessings. However, having marred

108:hIwh◊y y¶DnOdSa M™Ua ◊n l$Ea ∂rVcy ty ∞E;b ‹twøtDjVv…nAh M§RkyEtwáølyIlSoAk ◊w My%Io∂rDh M°RkyEk √rådVk ·aøl y¡ImVv NAo∞AmVl M™RkV;tIa y¶ItwøcSoA;b hYÎwøh◊y y ∞InSa_yÌ;k ‹MR;tVoådyÌw

109 p :twáøcSoAl r™Exwø¥yAh y¶EnyEoV;b r¢AvÎy r¶RvSaA;k r$EjAa y ∞IlV;k ‹…wh‹EcSoÅ¥yÀw b#Dv◊w r¡Exwø¥yAh d ∞AyV;b rRmäOjA;b h¢RcOo a…wñh r°RvSa y#IlV;kAh t∞AjVvn ◊w Jer. 18:4

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herself by sin, in His sovereignty God would get glory by destroying unbelieving Israelites and casting off the unbelieving nation (as Romans 9 had already established the justice of God getting glory in people’s destruction through the example of Pharaoh and Egypt in 9:14-18, and which the new question of 9:19 demonstrates that the questioner in Romans 9 admitted was just), rather than getting glory in the nation through their love and obedience. Paul’s doctrine that God would get glory through the unbelieving Israelites by destroying them is not new. It is the point of the potter/clay imagery in Jeremiah. The distinction in Jeremiah between God’s active purpose in forming vessels to honor and the ungodly people/vessels corrupting/marring themselves is also taught in Romans 9. The metaphor of vessels for mercy/wrath indicates the way God will get glory out of the vessels. God did not decide that He just did not feel like saving the vessels of wrath. They, by their sin, “were marred,” and therefore God formed them anew to serve Him by their destruction and damnation instead of by their worship and glorifying of His grace through their receiving eternal life. Jeremiah 18 demonstrates that God already said He would do this to unbelieving Israelites in the Old Testament—so Paul is teaching nothing new in Romans 9, nothing that was not already said in the Old Testament. The unbelieving Jew would need to admit the righteousness of Paul’s doctrine.

Continuing in Jeremiah 18: f. 5* Then the word of the LORD came to me, saying, g. 6* O house of Israel, cannot I do with you as this potter?

saith the LORD. Behold, as the clay is in the potter’s hand, so are ye in mine hand, O house of Israel.

The statements of Jeremiah 18:5-6 are exactly what Paul is affirming in

Romans 9, on the basis of this OT imagery. (How essential it is to take the teaching of Romans 9 in light of the OT background!) Israel is the clay, and the clay that makes itself marred through sinning is rejected. God, in His sovereignty, has chosen to work thus, and unbelieving Israel had no right to limit the Divine freedom and demand blessings from Him because of His previous unconditional election of the nation. They had no right to demand anything from Him, any more than clay can demand from a potter. The following verses and the reference to “Israel” establish that this is true for the entire nation, and the “ye” of v. 6 establishes that this is true individually. Verses 7ff. give the explanation of the potter/clay image, an explanation which dovetails exceedingly well with a non-Calvinistic (and grammatical-historical, literal) interpretation of Romans 9.

h. 7* At what instant I shall speak concerning a nation, and

concerning a kingdom, to pluck up, and to pull down, and to destroy it;

i. 8* If that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them.

j. 9* And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; 10* If it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. THIS, verses 7-10, is the conclusion God draws from the potter-clay image. It is exactly the opposite of the conclusion Reformed theology draws from the image. The point is not unconditional personal election apart from any

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consideration of belief/disbelief or obedience/disobedience. The freedom of the potter to do as He wishes with the clay means that He is free to reject unbelieving, disobedient Israel, and accept believing and obedient nations/Gentiles. This is what He has chosen to do. This is also exactly the conclusion Paul draws in Romans 9:24. (This Jeremiah passage also explains how the reference to “Gentiles” in Romans 9:24 fits in). Jeremiah 18—the background to the potter/clay image in Romans 9—devastates the conclusions Reformed theology draws from the image. It is just like the conclusions the Reformed draw from the previous images and discussion in Romans 9—when one looks back at the Old Testament context, Calvinist assertions are nullified.

k. 11* ¶ Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good.

What does the Lord through Jeremiah command the ungodly Israelites,

based on the potter/clay image? Hope that they are unconditionally elected? No! They are to repent and be obedient, because God has framed evil against them, so they will be punished if they continue on their course—but if they change, God will change His intended actions with them!

l. 12* And they said, There is no hope: but we will walk

after our own devices, and we will every one do the imagination of his evil heart.

Who is fatalistic—God? No—the ungodly Israelites! They are the ones

who sound Reformed!

m. 13* Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

n. 14* Will a man leave the snow of Lebanon which cometh from the rock of the field? or shall the cold flowing waters that come from another place be forsaken?

o. 15* Because my people hath forgotten me, they have burned incense to vanity, and they have caused them to stumble in their ways from the ancient paths, to walk in paths, in a way not cast up;

Note who has “caused them to stumble” (v. 15) and fall into sin.

Was it God, the potter deciding He simply wanted to send part of His people to hell? No—their own sins have put them in their sinful way. They were responsible for the fact that their land was made desolate, etc, v. 16—they were responsible for not receiving the land promises given them in the Palestinian covenant (developing out of the Abrahamic

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covenant), casting themselves out of the receipt of covenant blessings by their sin. The infinitives of v. 16, “to make desolate . . . [to make a] perpetual hissing,” are based upon their sins of v. 15. The covenant promises were confirmed to the believing seed, but the unbelieving and disobedient physical descendents of Jacob were rejected because of their sin. This is the teaching of Jeremiah—and Paul, following the OT prophet, in Romans 9.

p. 16* To make their land desolate, and a perpetual hissing;

every one that passeth thereby shall be astonished, and wag his head.

q. 17* I will scatter them as with an east wind before the enemy; I will shew them the back, and not the face, in the day of their calamity.

Since Jehovah is the Potter, free to do as He wishes with His clay, Israel,

He will cast out and punish the disobedient and unbelieving nation and its individual members. But what do the ungodly Jews think of this? Note their response in v. 18:

r. 18* ¶ Then said they, Come, and let us devise devices

against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let us smite him with the tongue, and let us not give heed to any of his words.

Their response is, “no, Jeremiah, we are against you and your message,

because God will not cast us off.” They reject the freedom of the Potter to cast them off, and believe that His blessings upon their nation will not cease because of their ungodliness. Their objection is just that of the unbelieving Jew Paul is writing against in Romans 9—and it is invalid, teaches the OT, as Paul’s unbelieving Jewish antagonist needs to know. The freedom of the Potter, as seen in Jeremiah 18, is not employed to unconditionally determine to damn some to hell, and spare others, but to spare those who believe (and are consequently transformed), and reject those who do not believe and obey—regardless of their national background. The Potter is free to reject ungodly Israelites and receive only believing Jews—and believing Gentiles.

Jeremiah’s inspired imprecatory prayer follows in the rest of chapter 18: s. Jer. 18:19 Give heed to me, O LORD, and hearken to the voice of

them that contend with me. t. Jer. 18:20 Shall evil be recompensed for good? for they have

digged a pit for my soul. Remember that I stood before thee to speak good for them, and to turn away thy wrath from them.

This last phrase of v. 20 is inconsistent with the Reformed version of the

potter/clay image. Jeremiah does not conclude from the image that those who are unconditionally elected are going to make it and the rest are not going to make it, and that is just the way it is. He concludes from the potter and the clay picture that one is to go to the ungodly, stand before God to speak good for them, and seek to have Divine wrath turned away

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from them. u. Jer. 18:21 Therefore deliver up their children to the famine, and

pour out their blood by the force of the sword; and let their wives be bereaved of their children, and be widows; and let their men be put to death; let their young men be slain by the sword in battle.

v. Jer. 18:22 Let a cry be heard from their houses, when thou shalt bring a troop suddenly upon them: for they have digged a pit to take me, and hid snares for my feet.

Jer. 18:23 Yet, LORD, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger.

Vv. 21-23 are very explicit: The ungodly Isarelite will not have his sin forgiven,

or his inquities blotted out, but he will be overthrown by Jehovah’s anger. This is Paul’s point in Romans 9.

w. Jer. 19:1 ¶ Thus saith the LORD, Go and get a potter’s earthen

bottle, and take of the ancients of the people, and of the ancients of the priests;

x. Jer. 19:2 And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee,

y. Jer. 19:3 And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle.

z. Jer. 19:4 Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom neither they nor their fathers have known, nor the kings of Judah, and have filled this place with the blood of innocents;

aa. Jer. 19:5 They have built also the high places of Baal, to burn their sons with fire for burnt offerings unto Baal, which I commanded not, nor spake it, neither came it into my mind:

bb. Jer. 19:6 Therefore, behold, the days come, saith the LORD, that this place shall no more be called Tophet, nor The valley of the son of Hinnom, but The valley of slaughter.

Jer. 19:7 And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hands of them that seek their lives: and their carcases will I give to be meat for the fowls of the heaven, and for the beasts of the earth.

cc. Jer. 19:8 And I will make this city desolate, and an hissing; every one that passeth thereby shall be astonished and hiss because of all the plagues thereof.

Jer. 19:9 And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat every one the flesh of his friend in the siege and straitness, wherewith their enemies, and they that seek their lives, shall straiten them.

dd. Jer. 19:10 ¶ Then shalt thou break the bottle in the sight of the men that go with thee,

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ee. Jer. 19:11 And shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter’s vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury.

ff. Jer. 19:12 Thus will I do unto this place, saith the LORD, and to the inhabitants thereof, and even make this city as Tophet:

gg. Jer. 19:13 And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.

hh. Jer. 19:14 Then came Jeremiah from Tophet, whither the LORD had sent him to prophesy; and he stood in the court of the LORD’S house; and said to all the people,

Jer. 19:15 Thus saith the LORD of hosts, the God of Israel; Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it, because they have hardened their necks, that they might not hear my words.

Jeremiah 19 very explicitly teaches that Israel’s rejection of God (by

idolatry and other sins) led them, as a vessel in the hands of the potter (v. 1), to be broken (v. 10) and cast away. It is explicit that the rejected clay image is for the idolatrous and unbelieving Israelites (v. 11, 15), and the reason was their persistent rebellion (“they have hardened their necks,” v. 15, and all the other sins that are listed), not their failure to receive unconditional personal election to salvation. Their ungodliness made them rejected vessels, and the sovereign freedom of God is seen in that He is not bound to continue to show them His blessing because of the promises to Abraham, Jacob, etc.

This analysis also fits the continuing following context of Jeremiah 21’s offer of life or death to Zedekiah, depending upon if he will believe/obey or disbelieve/reject. That determines if the nation will go into exile and be devastated, or receive blessing.

Other OT passages about the potter/clay image support the point established in Jeremiah that the image establishes the freedom of God to reject the ungodly and unbelieving in Israel. Isaiah 29:16 is also clearly alluded to in Romans 9, and the context of Isaiah 29:13-16110 demonstrates

110:há∂dD;mUlVm My™IvÎnSa t¶AwVxIm y$ItOa ‹MDtDa √ry y§IhV;tÅw yˆ…n¡R;mIm q ∞Ajîr wäø;bIl ◊w yˆn…w$dV;bI;k ‹wyDtDpVcIb…w wy§IpV;b hY‰ΩzAh M∞DoDh ‹vÅ…gˆn y§I;k NAoÅyï yGÎnOdSa rRmaâø¥yÅw Is. 29:13

s :rD;tA;tVsI;t wy™DnOb◊n t¶AnyIb…w wy$DmDkSj t∞AmVkDj ‹h∂dVbDa ◊w aRl¡RpÎw a ∞ElVpAh h™RΩzAh_MDoDh_tRa ay¶IlVpAhVl P¢Iswøy y¶In ◊nIh N#EkDl Is. 29:14 :…wnEo√dwøy y¶Im…w …wn™Eaør y¶Im …w$rVmaâø¥yÅw M$RhyEcSoAm ‹JKDvVjAmVb h§DyDh◊w h¡DxEo r∞I;tVsAl h™DwhyÈm MyñîqyImSoA;mAh ywöøh Is. 29:15

:NyÌbEh añøl wëørVxwøyVl r¶AmDa rRx¢Ey ◊w yˆn$DcDo aâøl ‹…wh‹EcOoVl h§RcSoAm r°Amaøy_yÌ;k b¡EvDjEy r™ExO¥yAh rRmñOjV;k_MIa M$RkV;kVp°Ah Is. 29:16 13 Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 14 Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. 15 Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? 16 Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? 13 kai« ei•pen ku/rioß e˙ggi÷zei moi oJ lao\ß ou∞toß toi√ß cei÷lesin aujtw◊n timw◊si÷n me hJ de« kardi÷a aujtw◊n po/rrw aÓpe÷cei aÓp∆ e˙mouv ma¿thn de« se÷bontai÷ me dida¿skonteß e˙nta¿lmata aÓnqrw¿pwn kai« didaskali÷aß 14 dia» touvto idou\ e˙gw» prosqh/sw touv metaqei√nai to\n lao\n touvton kai« metaqh/sw aujtou\ß kai« aÓpolw◊ th\n sofi÷an tw◊n sofw◊n kai« th\n su/nesin tw ◊n sunetw◊n kru/yw 15 oujai« oi baqe÷wß boulh\n poiouvnteß kai« ouj dia» kuri÷ou oujai« oi e˙n krufhvØ boulh\n poiouvnteß kai« e¶stai e˙n sko/tei ta» e¶rga aujtw◊n kai« e˙rouvsin ti÷ß hJma◊ß e˚w¿raken kai« ti÷ß hJma◊ß gnw¿setai h· a± hJmei√ß poiouvmen 16 oujc

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the nature of the image fits in with the uses in Jeremiah. The “objecting” clay in the hands of the potter is the evil son of Jacob. The same is true in Isaiah 45:9;111 the clay/unconverted Israelite has “woe” because it “striveth with his Maker.” The wicked Israelites are the “people of My 112wrath,” Isa 10:6.113 The potter/clay image in Isaiah 64:8114 is also in the context of judgment upon unbelieving Israel, with whom Isaiah identifies himself as he intercedes on their behalf (thus the “we” of v. 8; cf. the “we” of v. 5, 6). Note that in Isaiah 64, the response of God after the

wJß oJ phlo\ß touv kerame÷wß logisqh/sesqe mh\ e˙rei√ to\ pla¿sma tw◊ˆ pla¿santi ouj su/ me e¶plasaß h· to\ poi÷hma tw ◊ˆ poih/santi ouj sunetw◊ß me e˙poi÷hsaß

111 s :wáøl MyñådÎy_NyEa äÔKVlDoDp…w h$RcSoA;t_hAm ‹wørVxáOyVl rRmôOj r°AmaøySh h¡Dm ∂dSa y ∞Ec√rAj_tRa c®r™Rj w$ørVxâOy_tRa b∂rï yw#øh Is. 45:9 9 Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? 9 poi√on be÷ltion kateskeu/asa wJß phlo\n kerame÷wß mh\ oJ aÓrotriw◊n aÓrotria¿sei th\n ghvn o¢lhn th\n hJme÷ran mh\ e˙rei√ oJ phlo\ß tw◊ˆ keramei√ ti÷ poiei√ß o¢ti oujk e˙rga¿zhØ oujde« e¶ceiß cei√raß

112:yÌmVvIb añ∂rOq_aáøl ywäø…g_lRa yˆnY´…nIh yˆn ∞E…nIh ‹yI;t√r‹AmDa yˆn¡UvVqIb aâølVl yIta™ExVmˆn …wl$DaDv awâølVl ‹yI;tVv‹år√dˆn Is. 65:1 :MRhyEtObVvVjAm r™AjAa bw$øf_aøl JK®râ®;dAh ‹MyIkVlOhAh róérwøs M∞Ao_lRa Mwäø¥yAh_lD;k yöådÎy yI;tVc¬årEÚp Is. 65:2

Is. 65:1 I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. 2 I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; Is. 65:1 e˙mfanh\ß e˙geno/mhn toi√ß e˙me« mh\ zhtouvsin euJre÷qhn toi√ß e˙me« mh\ e˙perwtw◊sin ei•pa idou/ eimi tw◊ˆ e¶qnei oi≠ oujk e˙ka¿lesa¿n mou to\ o¡noma 2 e˙xepe÷tasa ta»ß cei√ra¿ß mou o¢lhn th\n hJme÷ran pro\ß lao\n aÓpeiqouvnta kai« aÓntile÷gonta oi ≠ oujk e˙poreu/qhsan oJdw◊ˆ aÓlhqinhvØ aÓll∆ ojpi÷sw tw◊n aJmartiw◊n aujtw◊n

113 :twáøx…wj rRmñOjV;k s™Dm √rIm [wñøm…wc][Vl][…w] wømyIcVl…w z$A;b zâObDl ◊w ‹ lDlDv lôølVvIl …w…n¡R…wAxSa y™It∂rVbRo M¶Ao_lAo◊w …w…n$RjV;lAvSa ‹PńDj ywôøgV;b Is. 10:6 6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 6 th\n ojrgh/n mou eiß e¶qnoß a‡nomon aÓpostelw◊ kai« tw◊ˆ e˙mw◊ˆ law◊ˆ sunta¿xw poihvsai skuvla kai« pronomh\n kai« katapatei√n ta»ß po/leiß kai« qei√nai aujta»ß eiß koniorto/n

114 :AoEvÎ…wˆn ◊w M™Dlwøo M¶RhD;b a$DfTj‰…nÀw ‹D;tVp‹Ax∂q h§D;tAa_NEh ÔK…wúrV;k ◊zˆy ÔKy™Rk ∂r√dI;b q®d$Rx hEcâOo◊w ‹ cDc_tRa D;tVo§AgDÚp Is. 64:4 :…wnUaDÚcy Aj…wõrD;k …wn™EnOwSoÅw …wn$D;lU;k ‹hRlDoR;k lRb§D…nÅw …wny¡EtOq √dIx_lD;k Myäî;dIo d‰g¶RbVk…w …wn$D;lU;k ‹aEmDÚfAk y§Ih◊…nÅw Is. 64:5 :…wnEnOwSo_dÅyV;b …wn™Eg…wmV;tÅw …w…n$R;mIm ‹ÔKy‹‰nDp D;t√r§A;tVsIh_yÌ;k JK¡D;b qy ∞IzSjAhVl räérwøoVtIm $ÔKVmIvVb aâérwøq_NyEa ◊w Is. 64:6

:…wnD;lU;k äÔK √dÎy h¶EcSoAm…w …wn$érVxOy h∞D;tAa ◊w ‹rRm‚OjAh …wnVj§AnSa hD;t¡Da …wny ∞IbDa h™Dwøh◊y h¶D;tAo◊w Is. 64:7 :…wnD;lUk ñÔKV;mAo a™Dn_fR;bAh N¶Eh NóOwDo râO;k ◊zI;t d™AoDl_lAa ◊w d$OaVm_dAo ‹hÎwøh◊y PôOxVqI;t_lAa Is. 64:8

:hDmDmVv MÊ™AlDv…wr◊y hDtYÎyDh r∞D;b√dIm ‹Nwø¥yIx r¡D;b√dIm …wâyDh äÔKVv√d ∂q yñérDo Is. 64:9 :hD;b√rDjVl h¶DyDh …wnyäé;dAmSjAm_lDk ◊w v¡Ea tApâérVcIl h™DyDh …wny$EtObSa ‹ÔK…w‹lVlÌh r§RvSa …wn#E;t√rAaVpIt◊w …wn ∞Ev√d ∂q tyªE;b Is. 64:10

s :dáOaVm_dAo …wn™E…nAoVt…w h¶RvTjR;t h¡Dwh◊y q™AÚpAaVtIt hR;l¶Ea_lAoAh Is. 64:11 4 For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him. 5 Thou meetest him that rejoiceth and worketh righteousness, those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. 6 But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. 7 And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. 8 But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand. 9 Be not wroth very sore, O LORD, neither remember iniquity for ever: behold, see, we beseech thee, we are all thy people. 10 Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. 11 Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. 12 Wilt thou refrain thyself for these things, O LORD? wilt thou hold thy peace, and afflict us very sore? 4 sunanth/setai ga»r toi√ß poiouvsin to\ di÷kaion kai« tw◊n oJdw◊n sou mnhsqh/sontai idou\ su\ wÓrgi÷sqhß kai« hJmei√ß hJma¿rtomen dia» touvto e˙planh/qhmen 5 kai« e˙genh/qhmen wJß aÓka¿qartoi pa¿nteß hJmei√ß wJß rJa¿koß aÓpokaqhme÷nhß pa◊sa hJ dikaiosu/nh hJmw◊n kai« e˙xerru/hmen wJß fu/lla dia» ta»ß aÓnomi÷aß hJmw◊n ou¢twß a‡nemoß oi¶sei hJma◊ß 6 kai« oujk e¶stin oJ e˙pikalou/menoß to\ o¡noma¿ sou kai« oJ mnhsqei«ß aÓntilabe÷sqai sou o¢ti aÓpe÷streyaß to\ pro/swpo/n sou aÓf∆ hJmw◊n kai« pare÷dwkaß hJma◊ß dia» ta»ß aJmarti÷aß hJmw◊n 7 kai« nuvn ku/rie path\r hJmw◊n su/ hJmei√ß de« phlo\ß e¶rgon tw◊n ceirw◊n sou pa¿nteß 8 mh\ ojrgi÷zou hJmi√n sfo/dra kai« mh\ e˙n kairw◊ˆ mnhsqhvØß aJmartiw◊n hJmw◊n kai« nuvn e˙pi÷bleyon o¢ti lao/ß sou pa¿nteß hJmei√ß 9 po/liß touv aJgi÷ou sou e˙genh/qh e¶rhmoß Siwn wJß e¶rhmoß e˙genh/qh Ierousalhm eiß kata¿ran 10 oJ oi•koß to\ a‚gion hJmw◊n kai« hJ do/xa h§n hujlo/ghsan oi pate÷reß hJmw◊n e˙genh/qh puri÷kaustoß kai« pa¿nta ta» e¶ndoxa sune÷pesen 11 kai« e˙pi« pa◊si tou/toiß aÓne÷scou ku/rie kai« e˙siw¿phsaß kai« e˙tapei÷nwsaß hJma◊ß sfo/dra

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mention of the potter/clay image is the calling of the Gentiles and rejection of the unbelieving Jews (Isaiah 65:1-2), which is quoted by Paul in Romans 10:20-21115 in the next part of the theodicy of Romans 9-11. Finally, in Psalm 2:9, the potter/clay image is again an image of judgment, although here of ungodly nations and their kings, those who refuse to kiss the Son and trust in Him, v. 12.116 The texts in Isaiah indicate the disrespect of the person

towards the framer, “He hath no understanding” (29:16). God made us, and we have no right to question His design or work. Doing so says we know better. Because God is Creator, Israel (and all men) are to receive what He decides to give them. We have no right to challenge God about whom He gives mercy to

or whom He hardens. What He decides is right! The question in Romans 9:20, Ti÷ me epoi÷hsaß ou¢twß; (“Why hast thou made me thus?) is not the question, “why did you create me in order to send me, apart from any consideration of sin, to damnation?” but it must be evaluated in light of the OT potter/clay image background. It is the question of the ungodly and unbelieving Israelite about God’s justice in rejecting him on account of his sin. It is not shapeless clay that asks, “Why have you made me so, with or without such and such qualities?” It is the fully formed vessel (to\ pla¿sma)117 which thus interrogates God. The question is not, “Why have you chosen to take the unformed lump of clay that I am and mold me into a form so that I can be damned?” but “Why have you given an honorable use (as with Moses and believing Israel) to some and a vile use (by hardening unbelieving Israel, as Pharaoh and the ungodly Egyptians) to others? Why do some give You glory in

115 20 ∆HsaiŒaß de« aÓpotolma◊ kai« le÷gei, EuJre÷qhn toi√ß e˙me« mh\ zhtouvsin, e˙mfanh\ß e˙geno/mhn toi√ß e˙me« mh\ e˙perwtw◊si. 21 pro\ß de« to\n ∆Israh/l le÷gei, ›Olhn th\n hJme÷ran e˙xepe÷tasa ta»ß cei√ra¿ß mou pro\ß lao\n aÓpeiqouvnta kai« aÓntile÷gonta. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. 116 9 Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. 10 Be wise now therefore, O ye kings: be instructed, ye judges of the earth. 11 Serve the LORD with fear, and rejoice with trembling. 12 Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in him.

:MExVÚpÅnV;t r∞Exwøy y™IlVkI;k l¡Rz √rA;b fRb∞EvV;b MEoOrV;tœ Psa. 2:9 :X®rDa yEfVpâOv …w#rVsÎ…wIhŒ …wly¡I;kVcAh My ∞IkDlVm hD;tAo◊w ∑ Psa. 2:10

:há∂dDo√rI;b …wlyGˆg ◊wŒ h¡Da √ryV;b h∞Dwøh◊y_tRa …wêdVbIo Psa. 2:11 :wáøb yEswñøj_lD;k y#érVvAaŒ wóøÚpAa f∞AoVmI;k r∞AoVby_yÌ;k JK®r#®d …wdVbaWøt◊w —P§AnTa‰y_NRÚp r&Ab_…wqVÚvÅn Psa. 2:12

9 poimanei√ß aujtou\ß e˙n rJa¿bdw sidhra◊ˆ wJß skeuvoß kerame÷wß suntri÷yeiß aujtou/ß 10 kai« nuvn basilei√ß su/nete paideu/qhte pa¿nteß oi kri÷nonteß th\n ghvn 11 douleu/sate tw◊ˆ kuri÷w e˙n fo/bw kai« aÓgallia◊sqe aujtw◊ˆ e˙n tro/mw 12 dra¿xasqe paidei÷aß mh/pote ojrgisqhvØ ku/rioß kai« aÓpolei√sqe e˙x oJdouv dikai÷aß o¢tan e˙kkauqhvØ e˙n ta¿cei oJ qumo\ß aujtouv maka¿rioi pa¿nteß oi pepoiqo/teß e˙p∆ aujtw◊ˆ. [Note the corruption of the LXX in v. 12, removing the reference to the Son.] 117 58.12 pla¿sma, toß n: (derivative of pla¿sswb ‘to form,’ 58.11) that which is formed or molded — ‘what is formed.’ mh\ e˙rei √ to\ pla¿sma tw◊ˆ pla¿santi, Ti÷ me e˙poi÷hsaß ou¢twß; ‘will what is formed say to the one who formed it, Why did you make me this way?’ Ro 9:20. (Louw-Nida) pla¿sma, atoß, to/ (pla¿ssw; Aristoph., Pla.+; PGM 4, 212; 304; 5, 378; LXX; En 104:10; TestSol 18:20; TestNapht 2:5; ApcSed; ApcMos 37; Philo; Jos., C. Ap. 1, 254; 2, 122; Just., D. 40, 1) that which is formed or molded, image, figure mh\ e˙rei√ to\ pla¿sma tw◊ˆ pla¿santi; can what is molded say to its molder? Ro 9:20 (Is 29:16; Ro 9:21 proceeds to mention kerameu\ß touv phlouv; cp. Aristoph., Av. 686 pla¿smata phlouv). oJ pantokra¿twr . . . mh\ boulo/menoß aÓkurw◊sai to\ i¶dion pla¿sma the Almighty . . . not wishing to spoil (invalidate) his own handiwork AcPlCor 2:12. The account of the creation (Gen 1:26) is interpreted w. ref. to regeneration, and the Christians speak of themselves as to\ kalo\n pl. hJmw◊n our beautiful creation B 6:12. The words fqorei√ß pla¿smatoß qeouv 20:2 need not be understood fr. this as a background; as the parallel D 5:2 shows, it comes fr. a different complex of ideas. Beside fonei√ß te÷knwn it could mean those who destroy what God has formed in the womb, by abortion (but s. fqoreu/ß).—M-M. TW. Sv. (BDAG)

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the first way, and others in the second?” And Paul dismisses this questioning of judgment by the ungodly Israelite, as Isaiah and Jeremiah did the same question, by affirming the freedom of the Potter to do as He would with what belonged to Him.

b. God is greater in authority than Israel. (v. 21)118 (1) The sense of the h£ is, “or, if it were otherwise, it

must be admitted the potter has not…?” cf. Matthew 20:15.119 It is the category of the particle “or” which is “to introduce or add to rhetorical questions . . . to introduce a question which is parallel to a preceding one or supplements it” (BDAG, 1d).

(2) e¶cei exousi÷an is a familiar phrase that signifies authority, “to have the right,” as in 1 Cor 7:37; 9:4-6; 2 Thess 3:9; cf. BDAG on exousi÷an, def. #1. In itself, it does not signify the ground of the right asserted, but here it affirms the undisputed right of the Maker over what He has made.

Out of the same lump of clay, God can make one pot for noble purposes and another pot for common purposes. One pot may be highly decorated and grace a king’s palace; another may be a chamber-pot for a lowly household. The Lord can both choose nations and individuals for different uses and purposes in history (as in Romans 9:15, 17), and He can save and condemn people who believe and do not believe, regardless of their racial or national origin. Cf. 2 Timothy 2:20: en mega¿lhØ de« oiki÷a oujk e¶stin mo/non skeu/h crusa◊ kai« aÓrgura◊, aÓlla» kai« xu/lina kai« ojstra¿kina, kai« a± me«n eiß timh/n, a± de« eiß aÓtimi÷an. 21 ea»n ou™n tiß ekkaqa¿rhØ eauto\n aÓpo\ tou/twn, e¶stai skeuvoß eiß timh/n, hJgiasme÷non, kai« eu¡crhston twˆ◊ despo/thØ, eiß pa◊n e¶rgon aÓgaqo\n hJtoimasme÷non. 2Tim. 2:20 But in a great house there are not only vessels of gold and of silver, but also of wood and of earth; and some to honour, and some to dishonour. 21 If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work. (Note in v. 21 the state of being a vessel to honor is dependent upon one’s purging oneself, not on unconditional election from eternity past).

(3) The Apocrypha appears to evidence that inter-testimental Judaism accepted the right of God as potter

118 h£ oujk e¶cei e˙xousi÷an oJ kerameu\ß touv phlouv, e˙k touv aujtouv fura¿matoß poihvsai o§ me«n eiß timh\n skeuvoß, o§ de« eiß aÓtimi÷an; Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 119 Matthew 20:14 a°ron to\ so\n kai« u¢page: qe÷lw de« tou/tw tw◊ e˙sca¿tw douvnai wJß kai« soi÷. 15 h£ oujk e¶xesti÷n moi poihvsai o§ qe÷lw e˙n toi√ß e˙moi√ß; ei oJ ojfqalmo/ß sou ponhro/ß e˙stin, o¢ti e˙gw» aÓgaqo/ß eimi; 16 ou¢twß e¶sontai oi e¶scatoi prw◊toi, kai« oi prw◊toi e¶scatoi: polloi« ga¿r eisin klhtoi÷, ojli÷goi de« e˙klektoi÷. a4 Take that thine is, and go thy way: I will give unto this last, even as unto thee. 15 Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? 16 So the last shall be first, and the first last: for many be called, but few chosen.

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to dispose of people as He would; at least, they continued to use the potter/clay image with terminology similar to that of the inspired OT and in Romans 9, as evidenced in Wisdom 15:7:

Wis. 15:7 For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge. Wis. 15:7 kai« ga»r kerameu\ß aJpalh\n ghvn qli÷bwn epi÷mocqon pla¿ssei pro\ß uJphresi÷an hJmw ◊n e≠n eºkaston aÓll∆ ek touv aujtouv phlouv aÓnepla¿sato ta¿ te tw◊n kaqarw ◊n e¶rgwn douvla skeu/h ta¿ te enanti÷a pa¿nta oJmoi÷wß tou/twn de« ete÷rou ti÷ß eka¿stou esti«n hJ crhvsiß krith\ß oJ phlourgo/ß.

(4) God is likened to the potter and Israel to the clay. God can do with Israel whatever He chooses. The point is that God is greater than us; therefore, He can give mercy or He can harden.

(5) A fu/rama120 is a “lump,” here of clay. c. God is Merciful (vv. 22-24)121

(1) The next argument Paul gives supporting the right view of God’s rule and ways with men is that God is sovereign. In these verses we see God’s wrath, power, patience, glory, mercy, and love. God is God and God is merciful.

(2) Paul asks a hypothetical question about what one would say if God endured the vessels of wrath fitted for destruction and if He did so in order that He might make known the riches of His glory on the vessels of mercy.

(3) The de« is not strongly contrastive. It is either continuative or (as some commentaries say) “lightly adversative.” I believe it is the former.

(4) Verse 22 references Exodus 9:16.122 It is God’s desire (qe÷lwn) to display or exhibit (endei÷xasqai)

120 fu/rama, atoß, to/ (fr. fura¿w ‘to mix substances’) 1. that which is mixed/kneaded, mixture/batch of dough (Aristot., Probl. 21, 18, 929a, 25; Plut., Mor. 693e; PTebt 401, 27 [I AD]; Num 15:20f) mikra» zu/mh o¢lon to\ fu/rama zumoi√ 1 Cor 5:6; Gal 5:9 (zu/mh 1). On Ro 11:16 cp. Num 15:20f. Metaph. (Philo, Sacr. Abel. 108): the Christians are to be ne÷on fu/rama fresh dough containing no leaven 1 Cor 5:7 (cp. Philo, Spec. Leg. 2, 158 fura¿mapa a‡zuma; cp. the warning against toleration of fornicators in the congregation). 2. the dough-like mixture fr. which potters make their wares, lump (Plut., Mor. 811c) Ro 9:21.—B. 360. DELG s.v. fu/rw. M-M. 121 22 ei de« qe÷lwn oJ Qeo\ß e˙ndei÷xasqai th\n ojrgh/n, kai« gnwri÷sai to\ dunato\n aujtouv, h¡negken e˙n pollhØv makroqumi÷a skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian: 23 kai« iºna gnwri÷shØ to\n plouvton thvß do/xhß aujtouv e˙pi« skeu/h e˙le÷ouß, a± prohtoi÷masen eiß do/xan, 24 ou§ß kai« e˙ka¿lesen hJma◊ß ouj mo/non e˙x ∆Ioudai÷wn, aÓlla» kai« e˙x e˙qnw◊n; 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

122 :X®rDaDh_lDkV;b y™ImVv r¶EÚpAs NAo¢AmVl…w y¡IjO;k_tRa ∞ÔKVtOa √rAh r…wäbSoA;b ÔKy$I;t√dAmToRh ‹taøz r…wñbSoA;b M#Dl…wa ◊w Ex. 9:16 16 And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. 16 kai« eºneken tou/tou diethrh/qhß iºna e˙ndei÷xwmai e˙n soi« th\n iscu/n mou kai« o¢pwß diaggelhvØ to\ o¡noma¿ mou e˙n pa¿shØ thvØ ghvØ

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His wrath on those who are determined to be rebellious. God will get glory out of those who do not want to glorify Him, as He crushes and devastates them, manifesting His power and the glory of His justice. He will make known His power on them, and show what the infinite weight of His fury and fierceness is when it is poured out to the uttermost upon the wretches that wish to fight against Him.

(5) The ei introduces a first-class conditional clause, which asks the reader to consider the following as true for the sake of argument, and this analogy in v. 22-24 is actually exactly what God does do. What and if God were to do such things as Paul states in vv. 22 and 23? The reality is that God does endure unbelievers and that God does show mercy to believers.

(a) Romans 2:4-5 teaches us that God is good, forbearing, and longsuffering toward unbelievers and that they heap up to themselves wrath against the day of wrath. God gives them good things with the intention of bringing them to repentance, but they say no.

(b) Ephesians 3:16 and Colossians 1:27 teach that God shows the riches of His glory toward believers.

(6) What if God endured with much longsuffering the vessels of wrath (eiß aÓpw¿leian, v. 22)? These vessels correspond with vessels unto dishonor (eiß aÓtimi÷an) in the previous verse (v. 21). Cf. Jeremiah 7:29, “the LORD hath rejected and forsaken the generation of his wrath.”123

(7) If God makes two kinds of vessels, why does He allow the ungodly to persist? Why doesn’t He destroy them?

(a) God’s delay in immediately destroying the ungodly Israelite (or ungodly Gentile) in no way establishes God’s acceptance of sin. On the other hand, permanently putting away His wrath would invalidate His justice and holiness.

(b) God temporarily withholds His wrath, and He does this although He is willing to shew His wrath and make His power known.

123 :wáøt∂rVbRo rwõø;d_tRa väOÚf¥yÅw hYÎwh◊y s∞AaDm yI;k£ h¡DnyIq M™IyDpVv_lAo y¶IaVc…w yIky$IlVvAhVw ‹JKér◊zˆn y§IΩzÎ…g Jer. 7:29

Jer. 7:29 Cut off thine hair, O Jerusalem, and cast it away, and take up a lamentation on high places; for the LORD hath rejected and forsaken the generation of his wrath. kei√rai th\n kefalh/n sou kai« aÓpo/rripte kai« aÓna¿labe e˙pi« ceile÷wn qrhvnon o¢ti aÓpedoki÷masen ku/rioß kai« aÓpw¿sato th\n genea»n th\n poiouvsan tauvta [Note again the LXX is inaccurate.]

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(c) He is intent on publically displaying His wrath, which is His displeasure on sin. God’s wrath boils up within Him and waits for a release. When it does release, God will take eternal vengeance upon all workers of iniquity.

(d) Note that while it is not directly God’s will to destroy men, but to magnify His wrath and make His power known, it is true that the qe÷lwn participle is dependent upon the endured (h¡negken) verb that follows, so the two are connected.

(e) The fact that God withholds His wrath bespeaks His great mercy.

(f) God is also willing to make His power known. What God has the innate ability to do will become thoroughly understood knowledge to all unbelievers (cf. Philip. 2:10-11; Rev. 20:14-15).

(8) Instead of showing the lost exactly what He can and will do immediately, God endures with much longsuffering.

(a) Endured (h¡negken, from fe÷rw124) 124 fe÷rw (Hom.+) impf. e¶feron; fut. oi¶sw J 21:18; Rv 21:26; 1 aor. h¡negka, ptc. e˙ne÷gkaß; 2 aor. inf. e˙negkei√n (B-D-F §81, 2); pf. e˙nh/noca (LXX, JosAs). Pass.: 1 aor. hjne÷cqhn 2 Pt 1:17, 21a, 3 pl. e˙ne÷cqhsan Hs 8, 2, 1. 1. to bear or carry from one place to another, w. focus on an act of transport a. lit. a. carry, bear (Aristoph., Ra. [Frogs] 27 to\ ba¿roß o§ fe÷reiß; X., Mem. 3, 13, 6 forti÷on fe÷rein; GrBar 12:1 kani÷skia ‘baskets’) e˙pe÷qhkan aujtw◊ˆ to\n stauro\n fe÷rein o¡pisqen touv ∆Ihsouv Lk 23:26 (s. stauro/ß 1).—In imagery drawn from Gen 2 ou∞ xu/lon fe÷rwn kai« karpo\n airw◊n if you bear the tree (of the word) and pluck its fruit Dg 12:8. For Papias (3:2) s. 3a. b. bring with one, bring/take along (Diod. S. 6, 7, 8 gra¿mmata fe÷rwn; GrBar 12:7 fe÷rete o§ hjne÷gkate ‘bring here what you have brought’, for the nuance of fe÷rete s. 2a; PTebt 418, 9; 421, 6; 8) fe÷rousai a± hJtoi÷masan aÓrw¿mata Lk 24:1. Cp. J 19:39. b. fig. a. carry a burden ou∞toß ta»ß aJmarti÷aß hJmw◊n fe÷rei 1 Cl 16:4 (Is 53:4). b. bear a name to\ o¡noma touv kuri÷ou bear the name of the Lord, i.e. of a Christian Pol 6:3 (cp. Just., D. 35, 6). g. bear/grant a favor ca¿rin tini« fe÷rein (Il. 5, 211; Od. 5, 307; cp. Aeschyl., Ag. 421f; but not Andoc., De Reditu 9 ‘express gratitude’) e˙lpi÷sate e˙pi« th\n ferome÷nhn uJmi√n ca¿rin e˙n aÓpokalu/yei ∆Ihsouv Cristouv hope for the favor that is being granted you in connection w. the revelation of Jesus Christ (i.e. when he is revealed) 1 Pt 1:13. 2. to cause an entity to move from one position to another, w. focus on the presentation or effecting of someth. a. a thing bring (on), produce (GrBar 12:7 fe÷rete ‘bring here’ [what you have brought with you, s. 1ab]) a. bring (to), fetch ti« someth. Mk 6:27, 28 (e˙pi« pi÷naki. On the bringing in of a head at a banquet cp. Diog. L. 9, 58: the presence of a severed head did not necessarily disturb the mood at a meal. Appian, Bell. Civ. 4, 20, §81 relates concerning Antony that he had the head of Cicero placed pro\ thvß trape÷zhß); Lk 13:7 D; 15:22 v.l. for e˙x-; Ac 4:34, 37; 5:2; 2 Ti 4:13; B 2:5; MPol 11:2; Hs 8, 1, 16 (w. double acc., of obj. and pred.); 9, 10, 1; dw◊ra GJs 1:2; 5:1. Pass. Mt 14:11a (e˙pi« pi÷naki); Hv 3, 2, 7; 3, 5, 3; s 8, 2, 1ab; 9, 4, 7; 9, 6, 5–7; 9, 9, 4f. tini÷ ti (JosAs 16:1 fe÷re dh/ moi kai« khri÷on me÷litoß; ApcMos 6) someth. to someone Mt 14:18 (w. w—de); Mk 12:15. qusi÷an tw◊ˆ qew◊ˆ 1 Cl 4:1 (s. Gen 4:3; cp. Just., A I, 24, 2 qusi÷aß). The acc. is supplied fr. the context Mt 14:11b; J 2:8a. The dat. and acc. are to be supplied oi de« h¡negkan Mk 12:16; J 2:8b. fe÷rein pro/ß tina w. acc. of the thing to be supplied (X., Cyr. 8, 3, 47; Ex 32:2) Hs 8, 4, 3; 9, 10, 2. f. ti eiß (1 Km 31:12) Rv 21:24, 26. mh/ tiß h¡negken aujtw◊ˆ fagei√n; do you suppose that anyone has brought him anything to eat? J 4:33. S. fo/roß. b. Fig. bring (about) (Hom.+; Mitt-Wilck. I/2, 284, 11 [II BC] aiscu/nhn; PTebt 104, 30; POxy 497, 4; 1062, 14; Jos., Vi. 93, C. Ap. 1, 319; SibOr 3, 417; Just., A I, 27, 5 [bla¿bhn]) to\ ba¿ptisma to\ fe÷ron a‡fesin the baptism which brings (about) forgiveness B 11:1. b. a living being, animal or human, lead, bring

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shows that God bears the brunt of man’s wickedness. God bears the load; God is the victim.

(b) He endures with a great amount of forbearance those who have cast their sin in His teeth. h¡negken indicates that God bears patiently with, endures, or puts up with the vessels of wrath. Application: ungodly men should not think that they

a. animals (TestAbr A 2 p. 79, 8 [Stone p. 6] iºppouß; ibid. B 2 p. 106, 21 [Stone p. 60] mo/scon) Mk 11:2, 7 (pro/ß tina); Lk 15:23; Ac 14:13 (e˙pi« t. pulw◊naß); GJs 4:3. b. people: bring or lead tina¿ someone aÓsqenei√ß Ac 5:16. kakou/rgouß GPt 4:10. tina» e˙pi« kli÷nhß (Jos., Ant. 17, 197) Lk 5:18. tina¿ tini someone to someone Mt 17:17 (w. w—de); Mk 7:32; 8:22. Also tina» pro/ß tina Mk 1:32; 2:3; 9:17, 19f. fe÷rousin aujto\n e˙pi« to\n Golgoqa◊n to/pon 15:22 (TestAbr A 11 p. 88, 27 [Stone p. 24] e˙pi« th\n aÓnatolh/n). a‡lloß oi¶sei (se) o¢pou ouj qe÷leiß J 21:18. 3. to cause to follow a certain course in direction or conduct, move out of position, drive, the pass. can be variously rendered: be moved, be driven, let oneself be moved a. lit., by wind and weather (Apollon. Rhod. 4, 1700; Chariton 3, 5, 1; Appian, Bell. Civ. 1, 62 §278 in spite of the storm Marius leaped into a boat and e˙pe÷treye thvØ tu/chØ fe÷rein let himself be driven away by fortune; Jer 18:14; PsSol 8:2 puro\ß . . . ferome÷nou; TestNapht 6:5; Ar. 4, 2 a‡stra . . . fero/mena; Tat. 26, 1 thvß new»ß ferome÷nhß) Ac 27:15, 17.—Move, pass (s. L-S-J-M s.v. fe÷rw B 1) fe÷resqai de« di∆ aujtouv . . . icw◊raß foul discharges were emitted . . . through it (Judas’s penis) Papias (3:2). b. fig., of the Spirit of God, by whom people are moved (cp. Job 17:1 pneu/mati fero/menoß) uJpo\ pneu/matoß aJgi÷ou fero/menoi 2 Pt 1:21b. Cp. Ac 15:29 D. thvØ pi÷stei fero/menoß oJ Pauvloß AcPl Ha 5, 1. Of the impulse to do good Hs 6, 5, 7. Of the powers of evil (Ps.-Plut., Hom. 133 uJpo\ ojrghvß fero/menoi; Jos., Bell. 6, 284; Ath. 25, 4) PtK 2 p. 14, 11; Dg 9:1; Hs 8, 9, 3. c. also of the wind itself (Ptolem., Apotel. 1, 11, 3 oi fero/menoi a‡nemoi; Diog. L. 10, 104 t. pneu/matoß pollouv ferome÷nou; Quint. Smyrn. 3, 718) fe÷resqai rush Ac 2:2. d. of various other entities: of fragrance fe÷resqai e˙pi÷ tina be borne or wafted to someone (Dio Chrys. 66 [16], 6 ‘rush upon p. 1052 someone’) ApcPt 5:16.—Of writings (Diog. L. 5, 86 fe÷retai aujtouv [i.e. Heraclid. Pont.] suggra¿mmata ka¿llista; Marinus, Vi. Procli 38; cp. Arrian, Anab. 7, 12, 6 lo/goß e˙fe÷reto ∆Alexa¿ndrou=a saying of Alexander was circulated) ou∞ (=touv Eirhnai÷ou) polla» suggra¿mmata fe÷retai of whom there are many writings in circulation EpilMosq 2.—Of spiritual development e˙pi« th\n teleio/thta ferw¿meqa let us move on toward perfection Hb 6:1. 4. to move an object to a particular point, put, place fe÷rein to\n da¿ktulon, th\n cei√ra put or reach out the finger, the hand J 20:27a (w—de), vs. 27b. 5. to cause to continue in a state or condition, sustain, fig., of the Son of God fe÷rwn ta» pa¿nta tw◊ˆ rJh/mati thvß duna¿mewß aujtouv who bears up the universe by his mighty word Hb 1:3 (cp. Plut., Lucull. 6, 3 fe÷rein th\n po/lin; Num 11:14; Dt 1:9). 6. to afford passage to a place, lead to, of a gate, lead somewhere (cp. Hdt. 2, 122; Thu. 3, 24, 1 th\n e˙ß Qh/baß fe÷rousan oJdo/n; Ps.-Demosth. 47, 53 qu/ra eiß to\n khvpon fe÷rousa; SIG 1118, 5; POxy 99, 7; 17 [I AD]; 69, 1 [II AD] qu/ra fe÷rousa eiß rJu/mhn) th/n pu/lhn th\n fe÷rousan eiß th\n po/lin Ac 12:10 (X., Hell. 7, 2, 7 ai eiß th\n po/lin fe÷rousai pu/lai; Diog. L. 6, 78 para» thvØ pu/lhØ thvØ ferou/shØ eiß to\n ∆Isqmo/n; Jos., Ant. 9, 146).—See Fitzmyer s.v. a‡gw. 7. to bring a thought or idea into circulation, bring, utter, make a word, speech, announcement, charge, etc. (TestAbr B 6 p. 110, 8/Stone p. 68 [ParJer 7:8] fa¿sin ‘news’; Jos., Vi. 359, C. Ap. 1, 251; Just., A I, 54, 1 aÓpo/deixin ‘proof’, A II, 12, 5 aÓpologi÷an), as a judicial expr. (cp. Demosth. 58, 22; Polyb. 1, 32, 4; PAmh 68, 62; 69; 72) kathgori÷an J 18:29. Cp. Ac 25:7 v.l., 18 (Field, Notes 140); 2 Pt 2:11. Perh. this is the place for ma◊llon e˚autw◊n kata¿gnwsin fe÷rousin rather they blame themselves 1 Cl 51:2. didach/n 2J 10. uJpodei÷gmata give or offer examples 1 Cl 55:1 (Polyb. 18, 13, 7 ta» paradei÷gmata). touvto fe÷retai e˙n this is brought out = this is recorded in EpilMosq 4.—Of a divine proclamation, whether direct or indirect (Diod. S. 13, 97, 7 t. ierw◊n fero/ntwn ni÷khn; Just., D. 128, 2 touv patro\ß oJmili÷aß [of the Logos]) 2 Pt 1:17, 18, 21a. 8. to demonstrate the reality of someth., establish qa¿naton aÓna¿gkh fe÷resqai touv diaqeme÷nou the death of the one who made the will must be established Hb 9:16. 9. to hold out in the face of difficulty, bear patiently, endure, put up with (X., An. 3, 1, 23; Appian, Samn. 10 §13 parrhsi÷an f.=put up with candidness, Iber. 78 §337; Jos., Ant. 7, 372; 17, 342; AssMos fgm. j blasfhmi÷an; Just., D. 18, 3 pa¿nta; Mel., HE 4, 26, 6 qana¿tou to\ ge÷raß) malaki÷an 1 Cl 16:3 (Is 53:3). to\n ojneidismo\n aujtouv (i.e. ∆Ihsouv) Hb 13:13 (cp. Ezk 34:29). to\ diastello/menon 12:20. eujklew◊ß 1 Cl 45:5. Of God h¡negken e˙n pollhvØ makroqumi÷a skeu/h ojrghvß Ro 9:22. fw◊ß me÷ga . . . w‚ste tou\ß ojfqalmou\ß mh\ fe÷rein a light so bright that their eyes could not endure it GJs 19:2. 10 to be productive, bear, produce of a plant and its fruits, lit. and in imagery (Hom. et al.; Diod. S. 9, 11, 1; Aelian, VH 3, 18 p. 48, 20; Jo 2:22; Ezk 17:8; Jos., Ant. 4, 100) Mt 7:18ab; Mk 4:8; J 12:24; 15:2abc, 4f, 8, 16; Hs 2:3f, 8.—B. 707. DELG. Schmidt, Syn. III 167–93. M-M. EDNT. TW.

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will not be punished because God has not yet cast them into hell. Their foot will slide in due time. God does not demonstrate longsuffering only to the vessels of mercy, so the receipt of it should not convince ungodly men that they are really in God’s favor, or that He will overlook their sins. Along similar lines, sometimes ungodly people think that they must be saved because God has mercy on them in some hard trial or delivers them when they cry to Him in a dangerous of difficult situation. This is no evidence that they have been converted, for God bears with and showers good things upon the ungodly as well as the godly (Matthew 5:45), until the day of wrath finally arrives.

(c) makroqumi÷a is frequently used in the Old Testament for the relationship of the Lord and Israel. He demonstrates great longsuffering towards those who have believed in Him, keeping them eternally secure and working all things together for good for them (for which the saints should praise God and rejoice exceedingly). He also exercises His longsuffering towards the ungodly, towards the vessels of wrath, giving them a chance to repent, and also allowing them to fill to the full the measure of their wrath.

(9) He endures vessels of wrath fitted to destruction. (a) These vessels are objects of God’s

wrath. (b) The “vessels of wrath” figure

recounts Jeremiah 22:28ff:

Jer. 22:28 Is this man Coniah a despised broken idol? is he a vessel wherein is no pleasure?125 wherefore are they cast out, he and his seed, and are cast into a land which they know not? 29 O earth, earth, earth, hear the word of the LORD. Jer. 22:30 Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.

Notice that Coniah was a “vessel wherein is no pleasure,” and the contextual sense was that he lost covenanted blessings, such as being the Davidic king. So clearly physical Jews can lose this. So is the participle middle or passive? Note the discussion by Wallace on pgs. 416ff. If it is middle, it would be a direct middle:

125 wóø;b XRp™Ej Ny¶Ea y$IlV;k_M°Ia skeuvoß ou∞ oujk e¶stin crei÷a aujtouv

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A. Direct Middle (a.k.a. Reflexive or Direct Reflexive) 1. Definition With the direct middle, the subject acts on himself or herself. The genius of the middle can most clearly be seen by this use. But because of its very subtlety, nonnative speakers tended to replace this with more familiar forms. Thus although the direct middle was frequently used in classical Greek, because of the Hellenistic tendency toward explicitness, this usage has increasingly been replaced by the reflexive active. In the NT, the direct middle is quite rare, used almost exclusively with certain verbs whose lexical nuance included a reflexive notion (such as putting on clothes), or in a set idiom that had become fixed in the language. Some grammarians dispute whether the direct middle even occurs in the NT, but such a position is overstated. Even though it is rare and not all the proposed examples are clear, there is a sufficient number to establish its usage. 2. Key to Identification (verb + self [as direct object]) This is semantically equivalent to an active verb with a reflexive pronoun as object: simply add himself, herself, etc. as direct object to the verb. . . . b. Debatable and Exegetically Significant Passage Rom 9:22 skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian vessels of wrath, prepared/having prepared themselves for destruction The view that the perfect participle is middle, and therefore a direct middle, finds its roots in Chrysostom, and is later echoed by Pelagius. The idea would be that these vessels of wrath “had prepared themselves for destruction.” Along these lines, it is also sometimes argued that such vessels can change their course: Although they were preparing themselves for destruction, they have the ability to avert disaster.27 To take the verb as a passive would mean that they “had been prepared for destruction,” without a specific mention of the agent. The middle view has little to commend it. First, grammatically, the direct middle is quite rare and is used almost exclusively in certain idiomatic expressions, especially where the verb is used consistently with such a notion (as in the verbs for putting on clothes). This is decidedly not the case with katarti÷zw: nowhere else in the NT does it occur as a direct middle. [The verb occurs 13 times in the NT, seven as a middle or passive form. Of those seven, two are definitely middle, being aorist (Matt 21:16; Heb 10:5), and both are obviously indirect middles. The other four (Rom 9:22 being excluded from the count) are all almost surely passive (Luke 6:40; 1 Cor 1:10; 2 Cor 13:11; Heb 11:3).] Second, in the perfect tense, the middle-passive form is always to be taken as a passive in the NT (Luke 6:40; 1 Cor 1:10; Heb 11:3)—a fact that, in the least, argues against an idiomatic use of this verb as a direct middle. Third, the lexical nuance of katarti÷zw, coupled with the perfect tense, suggests something of a “done deal.” Although some commentators suggest that the verb means that the vessels are ready for destruction, [So B. Weiss in MeyerK and Cranfield (ICC), loc. cit. Against this, G. Delling notes that the lexical notion of ripeness for destruction has “no philological justification” (TDNT 1.476, n. 2).] both the lexical nuance of complete preparation and the grammatical nuance of the perfect tense are against this. Fourth, the context argues strongly for a passive and completed notion. In v 20 the vessel is shaped by God’s will, not its own (“Will that which is molded say to its maker, ‘Why have you made me this way?’”). In v 21, Paul asks a question with oujk (thus expecting a positive answer): Is not the destiny of the vessels (one for honor, one for dishonor) entirely predetermined by their Creator? Verse 22 is the answer to that question. To argue, then, that kathrtisme÷na is a direct middle seems to fly in the face of grammar (the normal use of the voice and tense), lexeme, and context. [Cranfield argues against this view by pointing out that in v 23 Paul used an active verb with a pro- prefix for the divine preparations of the vessels of mercy. Although true, the reason for the switch in verbs seems to be that the focus of the passage is on the benefit that accrues to

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the elect (note the iºna-clause at the beginning of v 23 [“in order to make known the riches of his glory on the vessels of mercy”], indicating the purpose of God’s dealing with the vessels of wrath in v 22). Further, this view ignores the context in which God’s predetermining will for both kinds of vessels is asserted (vv 20-23).]

(c) They are objects who are presently

under God’s wrath (Jn. 3:36) and in the future will fully receive it.

(10) “Fitted to destruction” is the phrase that many equate to v. 23 “afore prepared unto glory.”

(a) While the “fitted to destruction” verb is a passive, not a middle or a direct middle, there is a point to the difference between the passive “was fitted” to destruction and the active “before prepared” to glory. v. 22 does not say that God afore prepared them for destruction. They made themselves bad, although God had a good purpose for them (cf. the vessels in Jeremiah 18, which the potter had a good purpose for until they “were marred.”). It is noteworthy also that the pro prefix employed for the vessels of mercy in v. 23 (proetoima¿zw) is not employed for the vessels of wrath, katarti÷zw, although Paul does employ this verb with the pro prefix (prokatarti÷zw) in 2 Corinthians 9:5.126

(b) Neither does it say that God fitted them for destruction. V. 22-23 clearly state that God was willing, that God endured, that God makes known, and that God afore prepared for glory. In the verb fitted the passive form keeps the doer of the action intentionally vague. We cannot say that God has no part in fitting them for destruction, but neither can we say that man is not without part. Cf. the numerous verses that say in the passive voice “Pharaoh’s heart was hardened.”

BDAG puts katarti÷zw127 here underneath the definition “to prepare for a purpose, prepare, make, create, 126 5 aÓnagkai√on ou™n hJghsa¿mhn parakale÷sai tou\ß aÓdelfou/ß, iºna proe÷lqwsin eiß uJma◊ß, kai« prokatarti÷swsi th\n prokathggelme÷nhn eujlogi÷an uJmw◊n, tau/thn e˚toi÷mhn ei•nai, ou¢twß wJß eujlogi÷an, kai« mh\ w‚sper pleonexi÷an. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. 127 katarti÷zw fut. katarti÷sw; 1 aor. kath/rtisa, mid. kathrtisa¿mhn, 2 sg. kathrti÷sw. Pass.: aor. kathrti÷sqhn LXX; pf. pass. kath/rtismai (aÓrti÷zw, ‘get ready, prepare’, s. next entry; Hdt. et al.; ins, pap, LXX; TestSol 5:12 H). 1. to cause to be in a condition to function well, put in order, restore. a. restore to a former condition, put to rights (since Hdt. 5, 28; 106; Dionys. Hal. 3, 10) ti« someth. nets (by cleaning, mending, folding together) Mt 4:21; Mk 1:19 (cp. GWynne, Exp. 7th ser., 8, 1909, 282–85). Fig. k. tina¿ restore someone e˙n

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outfit” (def. #2). Louw-Nida has a similar definition. Another definition in Louw-Nida is to make someone completely adequate or sufficient for something — ‘to make adequate, to furnish completely, to cause to be fully qualified, adequacy.’ This is what the ungodly do; as they continue to sin and sin and sin, they form themselves into a state where they are exactly what they should be to suffer God’s terrible judgments. Furthermore, God superintends their continued rebellion and oversees it in His sovereignty, ripening them for their destruction. This sense of the vessels achieving perfect readiness and ripeness, “perfection” for their destruction, as it were, is seen in the other instances of the verb in the perfect tense in the New Testament: Luke 6:40 oujk esti maqhth\ß uJpe«r to\n dida¿skalon aujtou: kathrtisme÷noß de« pa◊ß e¶stai wJß oJ dida¿skaloß aujtouv. Rom. 9:22 ei de« qe÷lwn oJ Qeo\ß endei÷xasqai th\n ojrgh/n, kai« gnwri÷sai to\ dunato\n aujtouv, h¡negken en pollhØv makroqumi÷a skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian: 1Cor. 1:10 π Parakalw◊ de« uJma◊ß, aÓdelfoi÷, dia» touv ojno/matoß touv Kuri÷ou hJmw ◊n ∆Ihsouv Cristouv, iºna to\ aujto\ le÷ghte pa¿nteß, kai« mh\ hØ™ en uJmi√n sci÷smata, h™te de« kathrtisme÷noi en twˆ◊ aujtwˆ◊ noi∑ kai« en thØv aujthØv gnw¿mhØ. Heb. 11:3 pi÷stei noouvmen kathrti÷sqai tou\ß aiw ◊naß rJh/mati Qeouv, eiß to\ mh\ ek fainome÷nwn ta» blepo/mena gegone÷nai. Luke 6:40 The disciple is not above his master: but every one that is perfect shall be as his master. Rom. 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 1Cor. 1:10 ¶ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. Heb. 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. There are only two uses of this verb in the perfect in the LXX, Ezra 4:12 and Psalm 89:37.128 The use in Ezra 4:12 is particularly instructive: Ezra 4:12Be it known to the king, that the Jews who came up from thee to us have come to Jerusalem the rebellious and wicked city, which they are building, and its walls are set in order, and they have established the foundations of it. (BLXX)

pneu/mati prauŒthtoß in a spirit of gentleness, i.e. in a gentle manner Gal 6:1. Pass. katarti÷zesqe mend your ways 2 Cor 13:11. b. put into proper condition (cp. Epict. 3, 20, 10 of a trainer who adjusts parts of the body), adjust, complete, make complete ti« someth. katarti÷sai ta» uJsterh/mata t. pi÷stewß uJmw◊n to fix up any deficiencies in your faith or to complete what is lacking in your faith 1 Th 3:10. tina¿ someone: uJma◊ß e˙n panti« aÓgaqw◊ˆ make you complete in every good thing Hb 13:21. kathrtisme÷noi e˙n tw◊ˆ aujtw◊ˆ noi«∂ kai« e˙n thvØ aujthvØ gnw¿mhØ adjusted / made complete in the same mind and the same conviction 1 Cor 1:10. e˙n mia ◊ˆ uJpotaghvØ IEph 2:2. e˙n aÓkinh/tw pi÷stei ISm 1:1. Abs. 1 Pt 5:10. kathrtisme÷noß (fully) trained, practiced (Polyb. 5, 2, 11 t. eiresi÷aiß kathrtisme÷noi) k. pa◊ß (maqhth\ß) e¶stai wJß oJ dida¿skaloß aujtouv when fully trained, the pupil will be like the teacher Lk 6:40. S. Betz, Gal. 297 n. 43. 2. to prepare for a purpose, prepare, make, create, outfit. a. act. and pass., of God (w. poiei√n) B 16:6. (W. kti÷zein) ta» pa¿nta Hm 1:1. Pass. oJ ko/smoß kathrti÷sqh Hv 2, 4, 1; also oi aiw◊neß (s. aiw¿n 3) rJh/mati qeouv Hb 11:3. kathrtisme÷noß ei¶ß ti made, created for someth.: skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian vessels of wrath, designed for destruction Ro 9:22. a‡nqrwpoß eiß eºnwsin kathrtisme÷noß a man set on (lit. made for) unity IPhld 8:1. b. mid. (PGM 4, 1147) katarti÷zesqai÷ ti÷ tini prepare someth. for someone sw◊ma Hb 10:5 (Ps 39:7 codd.: BSA). W. reflexive mng.: for oneself kathrti÷sw ai•non you prepared praise for yourself Mt 21:16 (Ps 8:3).—DELG s.v. aÓrari÷skw. M-M. TW. Spicq. 128 BLXX (88:36) His see shall endure for ever, and his throne as the sun before me; 37 and as the moon that is established for ever, and as the faithful witness in heaven. Pause. 37 to\ spe÷rma aujtouv eiß to\n aiw◊na menei√ kai« oJ qro/noß aujtouv wJß oJ h¢lioß e˙nanti÷on mou 38 kai« wJß hJ selh/nh kathrtisme÷nh eiß to\n aiw◊na kai« oJ ma¿rtuß e˙n oujranw◊ˆ pisto/ß dia¿yalma

:yáî;d ◊g‰n vRm ∞RÚvAk wäøaVsIk ◊w h¡RyVhy M∞DlwøoVl wøo√rÅz ∑ Psa. 89:37 :hDl`Rs N¶DmTa‰n qAj#AÚvA;bŒ d¶Eo◊w M¡Dlwøo Nwâø;kˆy AjérÎyV;kœ Psa. 89:38

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12 gnwsto\n e¶stw tw ◊ˆ basilei√ o¢ti oi Ioudai√oi aÓnaba¿nteß aÓpo\ souv ef∆ hJma◊ß h¡lqosan eiß Ierousalhm th\n po/lin th\n aÓposta¿tin kai« ponhra»n oikodomouvsin kai« ta» tei÷ch aujthvß kathrtisme÷noi eisi÷n kai« qemeli÷ouß aujthvß aÓnu/ywsan. Ezra 4:12 (KJV) Be it known unto the king, that the Jews which came up from thee to us are come unto Jerusalem, building the rebellious and the bad city, and have set up the walls thereof, and joined the foundations.

The idea is that the walls were completed or finished. As men build walls, so do ungodly men build up wrath to the point of completion, at which time it is unleashed upon them. In contrast, the epistle of Ignatius to the Ephesians 2:2 uses the perfect of this verb for a perfected obedience, while his epistle to the Smyrneans 1:1 uses the perfect of this verb for an “unshakeable faith.”129 All the katarti÷zw texts in the NT are: Matt. 4:21 kai« proba»ß ekei√qen, ei•den a‡llouß du/o aÓdelfou/ß, ∆Ia¿kwbon to\n touv Zebedai÷ou kai« ∆Iwa¿nnhn to\n aÓdelfo\n aujtouv, en twˆ◊ ploi÷wˆ meta» Zebedai÷ou touv patro\ß aujtw ◊n, katarti÷zontaß ta» di÷ktua aujtw ◊n: kai« eka¿lesen aujtou/ß. Matt. 21:16 kai« ei•pon aujtwˆ◊, ∆Akou/eiß ti÷ ou ∞toi le÷gousin; oJ de« ∆Ihsouvß le÷gei aujtoi√ß, Nai÷: oujde÷pote aÓne÷gnwte o¢ti ∆Ek sto/matoß nhpi÷wn kai« qhlazo/ntwn kathrti÷sw ai•non; Mark 1:19 kai« proba»ß ekei√qen ojli÷gon, ei•den ∆Ia¿kwbon to\n touv Zebedai÷ou, kai« ∆Iwa¿nnhn to\n aÓdelfo\n aujtouv, kai« aujtou\ß en twˆ◊ ploi÷wˆ katarti÷zontaß ta» di÷ktua. Luke 6:40 oujk esti maqhth\ß uJpe«r to\n dida¿skalon aujtou: kathrtisme÷noß de« pa◊ß e¶stai wJß oJ dida¿skaloß aujtouv. Rom. 9:22 ei de« qe÷lwn oJ Qeo\ß endei÷xasqai th\n ojrgh/n, kai« gnwri÷sai to\ dunato\n aujtouv, h¡negken en pollhØv makroqumi÷a skeu/h ojrghvß kathrtisme÷na eiß aÓpw¿leian: 1Cor. 1:10 π Parakalw◊ de« uJma◊ß, aÓdelfoi÷, dia» touv ojno/matoß touv Kuri÷ou hJmw ◊n ∆Ihsouv Cristouv, iºna to\ aujto\ le÷ghte pa¿nteß, kai« mh\ hØ™ en uJmi√n sci÷smata, h™te de« kathrtisme÷noi en twˆ◊ aujtwˆ◊ noi∑ kai« en thØv aujthØv gnw¿mhØ. 2Cor. 13:11 Loipo/n, aÓdelfoi÷, cai÷rete: katarti÷zesqe, parakalei√sqe, to\ aujto\ fronei√te, eirhneu/ete: kai« oJ Qeo\ß thvß aÓga¿phß kai« eirh/nhß e¶stai meq∆ uJmw ◊n. Gal. 6:1 π ∆Adelfoi÷, ea»n kai« prolhfqhØv a‡nqrwpoß e¶n tini paraptw¿mati, uJmei√ß oi pneumatikoi« katarti÷zete to\n toiouvton en pneu/mati prao/thtoß, skopw ◊n seauto\n mh\ kai« su\ peirasqhØvß. 1Th. 3:10 nukto\ß kai« hJme÷raß uJpe«r ekperissouv deo/menoi eiß to\ idei√n uJmw ◊n to\ pro/swpon, kai« katarti÷sai ta» uJsterh/mata thvß pi÷stewß uJmw ◊n; Heb. 10:5 dio\ eiserco/menoß eiß to\n ko/smon le÷gei, Qusi÷an kai« prosfora»n oujk hjqe÷lhsaß, sw ◊ma de« kathrti÷sw moi: Heb. 11:3 pi÷stei noouvmen kathrti÷sqai tou\ß aiw ◊naß rJh/mati Qeouv, eiß to\ mh\ ek fainome÷nwn ta»

129 Eph. 2:2 ojnai÷mhn uJmw◊n dia» panto/ß, e˙a¿nper a‡xioß w°. pre÷pon ou™n e˙stin kata» pa¿nta tro/pon doxa¿zein ∆Ihsouvn Cristo\n to\n doxa¿santa uJma◊ß, iºna e˙n mia◊ uJpotaghØv kathrtisme÷noi, [11] uJpotasso/menoi tw◊ e˙pisko/pw kai« twˆ◊ presbuteri÷w, kata» pa¿nta h™te hJgiasme÷noi. Eph. 2:2 May I always have joy in you, if, that is, I am worthy. It is proper, therefore, in every way to glorify Jesus Christ, who has glorified you, so that you, joined together in a united obedience and subject to the bishop and the presbytery, may be sanctified in every respect. Smyr. 1:1 Doxa¿zw [152] ∆Ihsouvn Cristo\n to\n qeo\n to\n ou¢twß uJma◊ß sofi÷santa: e˙no/hsa ga»r uJma◊ß kathrtisme÷nouß e˙n aÓkinh/tw pi÷stei, w‚sper kaqhlwme÷nouß e˙n tw◊ staurw◊ touv kuri÷ou ∆Ihsouv Cristouv sarki÷ te kai« pneu/mati, kai« hJdrasme÷nouß e˙n aÓga¿phØ e˙n tw◊ aiºmati Cristouv, peplhroforhme÷nouß eiß to\n ku/rion hJmw◊n aÓlhqw◊ß o¡nta e˙k ge÷nouß Daui«d kata» sa¿rka, uio\n qeouv kata» qe÷lhma kai« du/namin, [153] gegennhme÷non aÓlhqw◊ß e˙k parqe÷nou, bebaptisme÷non uJpo\ ∆Iwa¿nnou iºna plhrwqhØv pa◊sa dikaiosu/nh uJp∆ aujtouv, Smyr. 1:1 ¶ I glorify Jesus Christ, the God who made you so wise, for I observed that you are established in an unshakable faith, having been nailed, as it were, to the cross of the Lord Jesus Christ in both body and spirit, and firmly established in love by the blood of Christ, totally convinced with regard to our Lord that he is truly of the family of David with respect to human descent, Son of God with respect to the Divine will and power[95], truly born of a virgin, baptized by John in order that all righteousness might be fulfilled by him,[96]

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blepo/mena gegone÷nai. Heb. 13:21 katarti÷sai uJma◊ß en panti« e¶rgwˆ aÓgaqwˆ◊ eiß to\ poihvsai to\ qe÷lhma aujtouv, poiw ◊n en uJmi√n to\ euja¿reston enw¿pion aujtouv, dia» ∆Ihsouv Cristouv: w— hJ do/xa eiß tou\ß aiw ◊naß tw◊n aiw¿nwn. aÓmh/n. 1Pet. 5:10 oJ de« Qeo\ß pa¿shß ca¿ritoß, oJ kale÷saß hJma◊ß eiß th\n aiw¿nion aujtouv do/xan en Cristwˆ◊ ∆Ihsouv, ojli÷gon paqo/ntaß aujto\ß katarti÷sai uJma◊ß, sthri÷xai, sqenw¿sai, qemeliw¿sai. Matt. 4:21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them. Matt. 21:16 And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? Mark 1:19 And when he had gone a little further thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. Luke 6:40 The disciple is not above his master: but every one that is perfect shall be as his master. Rom. 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 1Cor. 1:10 ¶ Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 2Cor. 13:11 ¶ Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you. Gal. 6:1 ¶ Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. 1Th. 3:10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith? Heb. 10:5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: Heb. 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Heb. 13:21 Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ; to whom be glory for ever and ever. Amen. 1Pet. 5:10 ¶ But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. We can see that the vessels of wrath, as they sin, bring themselves to the point of complete ripeness and perfection for destruction.

(c) Man is not intended for eternal destruction in hell and the lake of fire (cf. Mt. 25:41). He is made ready to be destroyed by his response to God’s revelation of Himself to man.

(d) It should be noted that aÓpw¿leia does not annihilation, but eternal hell. This is the most common use of the word by far (cf. its uses in Matthew 7:13; John 17:12; Acts 8:20; Philippians 1:28; 3:19; 2 Thessalonians 2:3; 1 Timothy 6:9; Hebrews 10:39; 2 Peter 2:1, 3; 3:7, 16; Revelation 17:8; 11). It clearly is not equivalent to annihilation because of:

Matt. 26:8 ido/nteß de« oi maqhtai« aujtouv hjgana¿kthsan, le÷gonteß, Eiß ti÷ hJ aÓpw¿leia

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au¢th; Mark 14:4 h™san de÷ tineß aÓganaktouvnteß pro\ß eautou/ß, kai« le÷gonteß, Eiß ti÷ hJ aÓpw¿leia au¢th touv mu/rou ge÷gonen; Matt. 26:8 But when his disciples saw it, they had indignation, saying, To what purpose is this waste? Mark 14:4 And there were some that had indignation within themselves, and said, Why was this waste of the ointment made?

(e) The ointment certainly did not cease to exist! Yet, despite this fact—and evidence of serious theological error—BDAG lists as one of the definitions of the noun “2. the destruction that one experiences, annihilation.” Louw-Nida does not use “annihilation” as one of the definitions. It is possible that BDAG is not intending to support annihilationism, but is merely using the word as a synonym for “destroy.”

(f) The only two uses of the word in the NT that have not been already mentioned are in Acts 25:16 & 2 Peter 2:2.

(g) Contra the annihilationist cults, this and other words that refer to the lost being “destroyed,” or “perishing,” etc. do not mean annihilation, but “ruin without remedy” in hell. Cf. the verb aÓpo/llumi in Matthew 9:17:

(h) Matt. 9:17 Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

(i) Matt. 9:17 oujde« ba¿llousin oi•non ne÷on eiß aÓskou\ß palaiou/ß: ei de« mh/ge, rJh/gnuntai oi aÓskoi÷, kai« oJ oi•noß ekcei√tai, kai« oi aÓskoi« aÓpolouvntai: aÓlla» ba¿llousin oi•non ne÷on eiß aÓskou\ß kainou/ß, kai« aÓmfo/tera

(j) In the OT, apollumi is found in Exodus 10:7, “Egypt is destroyed.” Neither the bottles nor the land of Egypt were annihilated and ceased to exist. You should remember these facts when evangelizing annihilationist cults. Someone who thinks that God would be unfair or worse than Hitler (as I have blasphemously heard annihiliationists say) is not ready to come to Christ in repentant faith. He does not agree with God about how bad his sin is, and about his desert of damnation. He does not think his “damnation is just,” Romans 3:8, which lost people must believe.

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(11) God shows incredible patience with man, and He does so that He might make thoroughly known the marvelous abundance of His glory on the vessels of mercy. God holds off on destroying the lost so that He might make absolutely clear how much glory He has bestowed upon believers, the vessels of mercy.

We see God’s lavish glory, the expression of His nature, upon the lives of ourselves and other believers.

Unbelievers should also see the lavish glory of God upon us.

There should be a difference between our lives and the lives of the world. Believers should reflect the nature of God and stand separate from sinners.

(12) It is these vessels of mercy that God prepared before hand unto glory. God determined before the foundations of the world to bestow upon believers the glory of His nature and the glory of eternal life (cf. Eph. 1:4). Only of believers does God say that He prepared anything.

(13) skeu/h ele÷ouß parallels skeu/h ojrghvß; ele÷ouß is a genitive of destination like ojrghvß.

(14) The proetoima¿zw130 is a significantly stronger predestinarian word than the one used for the vessels of wrath. Note that BDAG indicates that “the active [of this verb] is used

130 proetoima¿zw 1 aor. prohtoi÷masa, mid. prohtoimasa¿mhn; pf. pass. fem. ptc. prohtoimasme÷nhn (Just., D. 131, 2) (Hdt. et al.; Wsd 9:8; Is 28:24; Philo, Op. M. 77; Jos., Ant. 17, 121) prepare beforehand; the act. is used in our lit. only of God; ti« someth. ta» e˙n thvØ qala¿sshØ zw◊a 1 Cl 33:3; ta»ß eujergesi÷aß aujtouv 38:3. W. indication of the goal: a± prohtoi÷masen eiß do/xan Ro 9:23. oi–ß (by attraction for a±) prohtoi÷masen oJ qeo\ß iºna Eph 2:10. The martyr’s self-description is that of a sacrifice prepared by God acc. to God’s good pleasure. In this sense the context fills out the expr. kaqw»ß prohtoi÷masaß MPol 14:2.—IEph 9:1 cj. Lightf.—Mid. prepare oneself w. metanoei√n Hv 4, 2, 5.—DELG s.v. e˚toi√moß. TW.

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in our literature only of God.” Paul could have used the same word both for the vessels of wrath and of mercy, but he did not. The word is elsewhere found in the NT only Ephesians 2:10, where it is used of the certainty that believers will do good works, because of God’s ordination that this will happen.

d. God is Inclusive (v. 24)131 a. God made covenantal promises to Israel, but

Paul says that God displays His glory upon all who have heeded His call to salvation, whether Jew or Gentile. This is in accord with the potter/clay image found in Jeremiah 18:7-10.

b. God gives salvation to all who come on His terms because He desires all men to come to repentance and is not willing that any should perish (2 Pet. 3:9). The gospel of Christ is for Jew and Greek.

c. Note that the use of kale÷w in this verse fits def. #4 for BDAG,132 the category for the texts of

131 ou§ß kai« e˙ka¿lesen hJma◊ß ouj mo/non e˙x ∆Ioudai÷wn, aÓlla» kai« e˙x e˙qnw◊n; 132 kale÷w impf. e˙ka¿loun; fut. kale÷sw (LXX; JosAs 17:5; 20:6; Jos., Ant. 11, 266.—W-S. §13, 5; B-D-F §74, 1; Mlt-H. 242); 1 aor. e˙ka¿lesa; pf. ke÷klhka. Mid.: fut. 3 sg. kale÷setai (Just., D. 43, 5). Pass. 1 fut. klhqhvsomai (W-S. §15); 2 fut. 3 sg. keklh/setai Lev 13:45; Hos 12:1; 1 aor. e˙klh/qhn; pf. ke÷klhmai (Hom.+). 1. to identify by name or attribute, call, call by name, name a. call (to someone) abs., with naming implied (opp. uJpakou/ein; cp. PHamb 29, 3 [89 AD] klhqe÷ntwn tinw◊n kai« mh\ uJpakousa¿ntwn; Just., D. 136, 2 ou¡te kalouvntoß aujtouv aÓne÷cesqe ou¡te lalouvntoß aÓkou/ete) of God e˙ka¿loun kai« oujc uJphkou/sate 1 Cl 57:4 (Pr 1:24); w. obj. ta» i¶dia pro/bata kalei√ kat∆ o¡noma J 10:3 v.l. b. call, address as, designate as w. double acc. (Just., D. 3, 5 qeo\n su\ ti÷ kalei√ß; Hippol., Ref. 6, 20, 1) aujto\n kalw◊men ku/rion 2 Cl 4:1; cp. Mt 22:43, 45; 23:9 (here the sense supplies the second acc.: you are to call no one your father); Lk 20:44; Ac 14:12; Ro 9:25; Hb 2:11; 1 Pt 1:17 P72; 3:6. A voc. can take the place of the second acc. ti÷ me kalei√te ku/rie, ku/rie; Lk 6:46. Pass. kalei√sqai uJpo\ tw◊n aÓnqrw¿pwn rJabbi÷ Mt 23:7. uJmei√ß mh\ klhqhvte rJabbi÷ you are not to have people call you ‘rabbi’ vs. 8; vs. 10. Cp. Lk 22:25; Js 2:23. oJ oi•ko/ß mou oi•koß proseuchvß klhqh/setai Mt 21:13; Mk 11:17 (both Is 56:7). klhqh/sontai uioi« qeouv Ro 9:26 (Hos 2:1). c. name, provide with a name w. double acc. (Iren. 1, 1, 1 [Harv. I 8, 3]) e˙ka¿loun aujto\ . . . Zacari÷an they were for naming him Z. Lk 1:59 (on e˙pi« tw◊ˆ ojno/mati t. patro/ß after his father[’s name] cp. 1 Esdr 5:38; Sir 36:11 and s. Hs 9, 17, 4).—Pass. be given a name, be named (Jos., Ant. 1, 34) klhqh/setai ∆Iwa¿nnhß his name is to be John Lk 1:60; cp. vs. 62. su\ klhqh/shØ Khfa◊ß J 1:42. Also of localities Mt 27:8; Ac 1:19; ApcPt Rainer (s. ∆Acerousi÷a).—Have as a name, be called (Lucian, Jud. Voc. 7 Lusi÷macoß e˙kalei√to; Just., D. 1, 3 Tru/fwn. . .kalouvmai; 63, 5 Cristianoi« . . . kalou/meqa) o§ß kalei√tai t. ojno/mati tou/tw who bears this name Lk 1:61. Also of localities (Appian, Bell. Civ. 3, 70 §289; 3, 91 §374; SIG 599, 5 to\ frou/rion o§ kalei√tai Ka¿rion; Just., A I, 59, 6 p. 503 to\ kalou/menon ⁄Ereboß) po/liß Daui«d h¢tiß kalei√tai Bhqle÷em Lk 2:4. Cp. Ac 28:1; Rv 11:8.—Lk, Ac,

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Rv, GPt add to a pers. or thing the name or surname which he, she, or it bears, by means of the pres. pass. ptc. (cp. SIG 685, 39 nhvson th\n kaloume÷nhn Leu/khn; 826e 22; 1063, 5; PPetr II, 45 II, 20; BGU 1000, 6; PCairGoodsp 9, 4; O. Wilck II, 1210, 4). The name: aÓdelfh\ kaloume÷nh Maria¿m a sister named Mary Lk 10:39 (PCairMasp 23, 16 t. aÓdelfh\n kaloume÷nhn Pro/klan; TestJob 48:1 hJ kaloume÷nh ÔHme÷ra). Cp. 19:2; Ac 7:58; Rv 19:11, also 12:9. po/liß kaloume÷nh N. Lk 7:11; cp. 9:10; 19:29; 21:37; 23:33; Ac 1:12; 3:11; 8:10; 9:11; 10:1; 27:8, 14, 16; Rv 1:9; 16:16; GPt 6:24. The surname (2 Macc 10:12 Ptolemai√oß oJ kalou/menoß Ma¿krwn; 1 Macc 3:1; Jos., Ant. 13, 367; TestJob 1:1 Iwb touv kaloume÷nou Iwbab): Si÷mwn oJ k. zhlwth/ß Simon the Zealot Lk 6:15. Cp. 1:36; 8:2; 22:3 (s. e˙pikale÷w 2); Ac 1:23; 13:1; 15:22 (s. e˙pikale÷w), 37.—The example of the OT (Gen 17:19; 1 Km 1:20; Hos 1:9; 1 Macc 6:17) has influenced the expr. kalei√n to\ o¡noma¿ tinoß, w. the name added in the acc. kale÷seiß to\ o¡noma aujtouv ∆Ihsouvn Mt 1:21; GJs 11:3; 14:2. Cp. Mt 1:23 (Is 7:14), 25; Lk 1:13, 31. Pass. Lk 2:21; Rv 19:13. d. Very oft. the emphasis is to be placed less on the fact that names are such and such, than on the fact that the bearers of the name actually are what the name says about them. The pass. be named thus approaches closely the mng. to be, and it must be left to the sensitivity of the interpreter whether this transl. is to be attempted in any individual case (Quint. Smyrn. 14, 434 ou¡t∆ e¶ti sei√o keklh/somai=I do not wish any longer to be yours, i.e. your daughter). Among such pass. are these: Nazwrai√oß klhqh/setai he is to be a Nazarene Mt 2:23. uioi« qeouv klhqh/sontai 5:9; cp. vs. 19ab. uio\ß uJyi÷stou klhqh/setai (in parallelism w. e¶stai me÷gaß) Lk 1:32; so GJs 11:3, but without the ref. to greatness; cp. Lk 1:35, 76; 2:23. oujke÷ti eimi« a‡xioß klhqhvnai uio/ß sou 15:19, 21. oujk eimi« ikano\ß kalei√sqai aÓpo/stoloß 1 Cor 15:9. iºna te÷kna qeouv klhqw◊men, kai÷ e˙sme÷n that we should be called children of God; and so we really are 1J 3:1 (sim. Eur., Ion 309 t. qeouv kalouvmai douvloß eimi÷ te; cp. Just., D. 123, 9; kalei√sqai beside ei•nai as Plut., Demetr. 900 [25, 6]). oi keklhme÷noi e˙n ojno/mati kuri÷ou those who are identified by the Lord’s name i.e. as Christians Hs 8, 1, 1. a‡criß ou∞ to\ sh/meron kalei√tai as long as it is called ‘today’, as long as ‘today’ lasts Hb 3:13 (WLorimer, NTS 12, ’66, 390f, quoting Pla., Phd. 107c).—Here we may also class e˙n ∆Isaa»k klhqh/setai÷ soi spe÷rma in (through) Isaac you are to have your descendants Ro 9:7 and Hb 11:18 (Gen 21:12). 2. to request the presence of someone at a social gathering, invite (Hom. et al.; pap; 2 Km 13:23; Esth 5:12; ISardRobert 1, ’64, p. 9, lines 1–4) tina¿ someone eiß (tou\ß) ga¿mouß to the wedding (Diod. S. 4, 70, 3; POxy 1487, 1 kalei√ se Qe÷wn eiß tou\ß ga¿mouß) Mt 22:9; Lk 14:8, cp. vs. 10 (syn. e˙rwta¿w; s. three texts, invitations to the klinh/ of Sarapis [ZPE 1, ’67, 121–26], two w. e˙. and one w. kale÷w New Docs 1, 5–9; on Luke’s compositional use of the meal context, s. XdeMeeûs, ETL 37, ’61, 847–70; cp. J 2:2; Rv 19:9. Abs. invite tina¿ someone 1 Cor 10:27 (Diog. L. 7, 184 of Chrysippus: e˙pi« qusi÷an [sacrificial meal] uJpo\ tw◊n maqhtw◊n klhqhvnai); priests to a child’s birthday GJs 6:2. Cp. Lk 7:39; 14:9, 12f, 16. oi keklhme÷noi the invited guests (Damox. Com. [IV/III BC] fgm. 2, 26 K. in Athen. 3, 59, 102c t. keklhme÷non; Jos., Ant. 6, 48; 52); Mt 22:3b (oi keklhme÷noi eiß t. ga¿mouß as Diphilus Com. [IV/III BC] fgm. 17, 1), 4, 8; Lk 14:7, 17; cp. vs. 24. oJ keklhkw¿ß, the host 14:10 (s. above).—If aujtouv Mk 2:15 refers to Jesus’ home, k. in vs. 17 registers the double sense of an invitation to dinner and receipt of Messianic benefits, w. Jesus as host (s. AMcNeile, Mt ’57, 118); difft. Lk 5:27–32, s. 4 below. Of a follow-up invitation to guests upon completion of banquet preparations Mt 22:3a (cp. 3b below). 3. to use authority to have a person or group appear, summon a. call together tina¿ß people: Workers to be paid Mt 20:8. Slaves to receive orders 25:14; Lk 19:13. Shepherds GJs 4:3. ta»ß qugate÷raß tw◊n ÔEbrai÷wn for Mary’s diversion 6:1; 7:2. ta»ß parqe÷nouß Ox 404 recto, 21 (Hs 113, 5); GJs 10:1. Guests Mt 22:3a (s. 2 end). b. summon tina¿ someone (Appian, Bell. Civ. 4, 82 §347; 4, 86 §362; 1 Macc 1:6) aÓpe÷steilan pro\ß aujto\n kalouvnteß aujto/n they sent to him to summon him Mk 3:31. Cp. Mt 2:7; 22:3a. Of Joseph e˙ka¿lesen aujth/n GJs 13:2 (for the context cp. Mt 1:18f). Of God: the Israelites fr. Egypt (as a type of Christ) Mt 2:15.—Call upon (Himerius, Or. 48 [=Or. 14], 10; 4 Macc 3:19) Hb 11:8. c. a legal t.t. call in, summon before a court (oft. pap) tina¿ someone (Jos., Ant. 14, 169) Ac 4:18; 24:2.—The transition to mng. 4 is well illustrated by Mt 4:21; Mk 1:20; Papias (8), where the summons is also a call to discipleship. 4. From the mngs. ‘summon’ and ‘invite’ there develops the extended sense choose for receipt of a special benefit or experience, call (Paus. 10, 32, 13 ou§ß a·n hJ •Isiß kale÷shØ di∆ e˙nupni÷wn; Ael. Aristid. 30, 9 K.=10 p. 116 D.: uJpo\ touv qeouv klhqei÷ß) kalou/menoß uJpo\ touv qeouv Hb 5:4. tina» ei¶ß

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the NT that speak of believers as “the called.” These texts have nothing to do with an irresistible call of irresistible grace, as in the TULIP.

d. In v. 24, the hJma◊ß is emphasized by its position. e. The ek for both Jewish and Gentile believers demonstrates their separation from the larger body of unbelieving Jews and Gentiles. Application: Believers should be practically separated from the world in heart and in outward appearance and in every other way where Scripture draws a distinction, as it so often does. We are called out of the world—let us live like it! f. The inclusion of Gentiles in the image is, as mentioned just before, on account of their inclusion in the Jeremiah 18 potter/clay image.

The Remnant of Election; God’s sovereignty in the salvation of the elect remant of Israel (Romans 9:25-29)

C. The Lord Calls the Remnant: The proof from Hosea for the salvation of the remnant: (v. 25-26)133 1. Paul points out in vv. 25-29 that God knew all along that He would

only save a remnant out of Israel, verifying His faithfulness in

ti someone to someth., in the usage of the NT, as well as that of the LXX, of the choice of pers. for salvation: God (much more rarely Christ) calls eiß th\n e˚autouv basilei÷an kai« do/xan 1 Th 2:12; eiß th\n aiw¿nion aujtouv do/xan 1 Pt 5:10. eiß zwh\n aiw¿nion 1 Ti 6:12. eiß koinwni÷an touv uiouv aujtouv to fellowship with his son 1 Cor 1:9. e˙k sko/touß eiß to\ aujtouv fw◊ß from darkness to his light 1 Pt 2:9. aÓpo\ sko/touß eiß fw◊ß 1 Cl 59:2. dia» t. ca¿ritoß aujtouv Gal 1:15. for this God called you through our proclamation, namely to obtain the glory 2 Th 2:14; cp. 1 Th 2:12. kale÷santi . . . eiß th\n meri÷da touv klh/rouß tw◊n aJgi÷wn Col 1:12 v.l. (for ikanw¿santi). Without further modification Ro 8:30; 9:24; 1 Cor 7:17f, 20–22, 24; Eph 1:11 v.l.; 2 Cl 9:5; 10:1.—k. klh/sei aJgi÷a call with a holy calling 2 Ti 1:9. aÓxi÷wß thvß klh/sewß h ∞ß (attraction, instead of h§n) e˙klh/qhte worthily of the calling by which you were called Eph 4:1 (on the constr. s. W-S. §24, 4b; Rob. 478). Of God: oJ kalw◊n tina¿ Gal 5:8; 1 Th 5:24. Abs. oJ kalw◊n Ro 9:12. oJ kale÷saß tina¿ Gal 1:6; 1 Pt 1:15; 2 Pt 1:3. Likew. of Christ oJ kale÷saß tina¿ 2 Cl 5:1 (Just., A I, 15, 7). Pass. oi keklhme÷noi those who are called Hb 9:15. keklhme÷noi uJpo\ touv qeouv di∆ aujtouv (=∆I. Cr.) 1 Cl 65:2. oi keklhme÷noi uJp∆ aujtouv (=uiouv t. qeouv) Hs 9, 14, 5. oi klhqe÷nteß Hm 4, 3, 4. S. also 1d.—More closely defined: e˙n dikaiosu/nhØ B 14:7 (Is 42:6). e˙p∆ e˙leuqeri÷a (s. e˙leuqeri÷a) Gal 5:13. oujk e˙pi« aÓkaqarsi÷a aÓll∆ e˙n aJgiasmw◊ˆ not for impurity, but in consecration 1 Th 4:7. e˙n eirh/nhØ in peace 1 Cor 7:15. e˙klh/qhte e˙n mia◊ˆ e˙lpi÷di thvß klh/sewß uJmw◊n you were called in the one hope that you share in your call Eph 4:4. hJmei√ß dia» qelh/matoß aujtou (=qeouv) e˙n Cristw ◊ˆ ∆Ihsouv klhqe÷nteß 1 Cl 32:4. eiß eirh/nhn touv Cristouv e˙n e˙ni« sw¿mati Col 3:15. e˙n thvØ sarki÷ 2 Cl 9:4. e˙n ∆Isaa¿k Hb 11:18 (=Ro 9:7). po/qen e˙klh/qhmen kai« uJpo\ ti÷noß kai« eiß o§n to/pon 2 Cl 1:2. eiß touvto iºna for this reason, that 1 Pt 3:9; cp. 2:21. Of Christ: oujk h™lqon kale÷sai dikai÷ouß aÓlla» aJmartwlou/ß (+ eiß meta¿noian v.l.) Mt 9:13; Mk 2:17 (on a prob. double sense in this pass. s. 2); 2 Cl 2:4; cp. vs. 7 (cp. Just., A I, 40, 7 eiß meta¿noian kalei√ pa¿ntaß oJ qeo/ß); Lk 5:32 (e˙lh/luqa . . . eiß meta¿noian). Of God: e˙ka¿lesen hJma◊ß oujk o¡ntaß he called us when we did not exist 2 Cl 1:8. oJ kalw◊n ta» mh\ o¡nta wJß o¡nta the one who calls into being what does not exist Ro 4:17 (Philo, Spec. Leg. 4, 187 ta» mh\ o¡nta e˙ka¿lesen eiß to\ ei•nai; cp. Is 41:4; 48:13).—Of the call to an office by God p. 504 Hb 5:4.—JHempel, Berufung u. Bekehrung (also GBeer Festschr.) ’35; HWildberger, Jahwes Eigentumsvolk ’60.—B. 1276. DELG. EDNT. M-M. TW. 133 25 wJß kai« e˙n tw◊ ∆Wshe« le÷gei, Kale÷sw to\n ouj lao\n mou lao\n mou: kai« th\n oujk hjgaphme÷nhn hjgaphme÷nhn. 26 kai« e¶stai, e˙n tw◊ to/pw ou∞ e˙rre÷qh aujtoi√ß, Ouj lao/ß mou uJmei√ß, e˙kei√ klhqh/sontai uioi« Qeouv zw◊ntoß.

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keeping His covenanted promises to Israel. 2. Paul quotes two passages from the prophet Hosea to show that

many Jews who were not God’s people would be called God’s people. Understanding the context of Hosea’s prophecy will help us understand the point God makes about Israel in Romans 9.

3. Even though God had chosen Israel to be His people starting with Abraham, Israel consistently lived unfaithfully toward her God. To show Israel a picture of her spiritual unfaithfulness, God told His prophet Hosea to marry a wife of whoredoms and children of whoredoms (Hos. 1:2). a. His unfaithful wife bore him three children. The first child

was named Jezreel, which means “God sows.” Jezreel was also the location where Jehu murdered the sons of Ahab (Hos. 1:4-5).

b. Their second child, a daughter, was named Lo-ruhamah, which means “not pitied” or “not having obtained compassion/mercy” (Hos. 1:6).134

c. Their third child, a son, was named Lo-ammi, which means “not my people” (Hos. 1:9).135

d. Because of their spiritual infidelity, God would scatter Israel like a sower scatters seeds, and not show mercy upon the house of Israel, as they were not His people, for they did not want Him as their God.

4. The Lord would, however, only temporarily set aside Israel, for in time He will bring her back and teach her how wonderfully she lived under his care. He will betroth her forever in faithfulness. In that day He will have mercy on those who had not obtained mercy, and call them His people who were not His people (Hos. 2:1 ff., 23).

5. Until that time, God will treat the Gentiles as though they were His people and His beloved. a. The wJß kai« indicates a continuation and development of

the argument from the previous verses, the potter/clay image. The idea with the kai« is not “and,” but “also” or “even.” An examination of the wJß kai’s in the NT demonstrates this (Matt 6:12; 18:33; 20:14; Luke 9:54; Acts 13:33; 17:28; 22:5; 25:10; Rom 9:25; 1Cor 7:7-8; 9:5; 16:10; Eph 2:3; 5:23; 1Th 5:6; 2Tim 3:9; Heb 3:2; 13:3; 1Pet 3:7; 2Pet 2:1; 3:16; Rev 2:27; 3:21; 6:11; 18:6).

b. Someday Israel will be called the redeemed people of God again; but for now, the Gentiles, who were neither God’s people nor beloved, now are both. Peter affirms this same

134 :MRhDl a™DÚcRa añøcÎn_yÌ;k l$Ea ∂rVcy ty ∞E;b_tRa ‹MEjårSa dw#øo Py%Iswøa a°øl ·yI;k hDm¡Djür aâøl ;h™DmVv añ∂rVq w$øl rRmaâø¥yÅw t$A;b

dRl ∞E;tÅw ‹dwøo rAh§A;tÅw 135 s :MRkDl h¶RyVhRa_aáøl y™IkOnDa◊w y$I;mAo aâøl ‹MR;tAa y§I;k y¡I;mAo aâøl wäømVv añ∂rVq rRmaÁø¥yÅw

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truth according to Hosea 2:23 in I Peter 2:10. (However, both passages, as noted below, in their immediate context, have as their interpretation that saved Jews are the people of God; saved Gentiles are as well, for sure, but this is not the point in Hosea 2:23, which is about the restoration of unbelieving Israel to belief.) ii. God considered all believers His people. jj. He also considers them beloved, as a loving

husband dearly loves and cherishes his wife. 6. The Lord will work again in Israel and save them, but the fact that

they are presently unsaved was prophesied by God. God has always been faithful in His promises to national Israel in only saving true Israel.

7. (V. 26) The not-my-people would go into captivity, Israel to Assyria (722 B.C.), and Judah to Babylon (586 B.C.). In those places of captivity it would be said of them that they were not God’s people, yet in those places they shall be called the children of the living God.

8. Someday Israel as a nation will be reunited in the Promised Land with the living Lord. Most of Israel rejects Jesus Christ, but someday they will have all the rights and privileges of sonship. Presently, God is working through the Gentiles.

9. Saved Jews and Gentiles are called the children of the living God. The word call here has the idea of “to name.” (cf. def. #1 in BDAG for kaleo a little earlier in the notes.) God names us as His own (cf. Jn. 1:12).

10. God is the subject of le÷gei. This demonstrates the inspiration of Scripture—God says, “in Hosea.” 11. The quote from Hosea is introduced in line with the OT context to demonstrate God’s ability to both set aside national Israel and to restore her. He is sovereign–He can do what He wishes with His own. He is the potter, and Israel is the clay. Many people affirm that in this passage the previously ouj lao\n mou who now are lao\n mou are the Gentiles, who are now to replace the nation of Israel. This, however, does not at all fit the OT context. V. 25 quotes Hosea 2:23 (2:25, Heb). The previous verses in Hosea 2, down through v. 13, refer to the judgment upon the nation of Israel on account of her sin and her idolatry, her rebellion against God’s faithfulness. As a result, the nation would be visited with judgment, v. 13. Hosea 2:14-15 refer to the Tribulation period and the restoration of Israel at the start of the Millenium. The en tw◊ to/pwˆ of Romans 9:26, and the OT quote in Hosean 1:10, is Canaan. Thus, Israel would be restored in the place where they were rejected. Gentiles do not have anything special going for them in Canaan, Israel’s land. (It is worthwhile looking at the actual text of Hosea while going through what is mentioned below). To quote the Expositor’s Bible Commentary:

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This section develops a thought that corresponds to that of 1:10-11.136 This passage looks forward to when Israel will experience great blessings from God. A partial fulfillment occurred at the return from the Babylonian captivity, but the complete fulfillment can be only in the glorious millennial reign of the future. Numerous expositors (Calvin, Keil, et al.) find this fulfillment in terms of the church. The text, however, gives no hint of this. Normal principles of interpretation call for the blessings of Israel, here enumerated, to be taken just as literally as the punishments set forth in vv.6-13. So note the following comments on Hosea 2:14-23:137

136 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

hÎyDhVw Hos. 2:1 :y`Dj_lÈa y¶EnV;b M™RhDl r¶EmDaý M$R;tAa y ∞I;mAo_aáøl ‹MRhDl r§EmDaý_rRvSa MwøqVmI;b hÎyDhVw r¡EpD;sˆy aâøl ◊w d™A;mˆy_aáøl r¶RvSa MYÎ¥yAh

lwâøjV;k ‹ lEa ∂rVcy_yÈnV;b r§AÚpVsIm :la`Ro√r◊zˆy Mwñøy lwëødÎg y¶I;k X®r¡DaDh_NIm …wâlDo◊w d™DjRa vaõør M¢RhDl …wñmDc◊w w$∂;dVjÅy ‹ lEa ∂rVcy_yÈnVb…w hô∂d…wh◊y_yÈnV;b …wxV;bVqˆn ◊ Hos.

2:2 Hos. 2:1 kai« h™n oJ aÓriqmo\ß tw◊n uiw◊n Israhl wJß hJ a‡mmoß thvß qala¿sshß h§ oujk e˙kmetrhqh/setai oujde« e˙xariqmhqh/setai kai« e¶stai e˙n tw◊ˆ to/pw ou∞ e˙rre÷qh aujtoi√ß ouj lao/ß mou uJmei√ß e˙kei √ klhqh/sontai uioi« qeouv zw◊ntoß 2 kai« sunacqh/sontai oi uioi« Iouda kai« oi uioi« Israhl e˙pi« to\ aujto\ kai« qh/sontai e˚autoi√ß aÓrch\n mi÷an kai« aÓnabh/sontai e˙k thvß ghvß o¢ti mega¿lh hJ hJme÷ra touv Iezrael 137 Hos. 2:14 Therefore, behold, I will allure her, and bring her into the wilderness, and speak comfortably unto her. 15 And I will give her her vineyards from thence, and the valley of Achor for a door of hope: and she shall sing there, as in the days of her youth, and as in the day when she came up out of the land of Egypt. 16 And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. 17 For I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name. 18 And in that day will I make a covenant for them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground: and I will break the bow and the sword and the battle out of the earth, and will make them to lie down safely. 19 And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. 20 I will even betroth thee unto me in faithfulness: and thou shalt know the LORD. 21 And it shall come to pass in that day, I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; 22 And the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel. 23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people, Thou art my people; and they shall say, Thou art my God.

:;hD;bIl_lAo y™I;t√rA;bîd ◊w r¡D;b√dI;mAh Dhy™I;tVkAláOh◊w Dhy$R;tApVm ‹yIkOn`Da h§E…nIh N#EkDl Hos. 2:16 s :Myá∂rVxIm_X®rRaEm ;h¶DtølSo MwäøyVkˆ…w Dhy$®r…wo◊n y ∞EmyI;k ‹hD;m‹DÚv hDt◊n§Do◊w h¡DwVqI;t jAt∞RpVl rwäøkDo qRm¶Eo_tRa ◊w M$DÚvIm

‹Dhy‹Rm ∂rV;k_tRa ;h§Dl yI;t°AtÎn ◊w Hos. 2:17 :yÌlVoA;b dwäøo y¶Il_yIa √rVqIt_aáøl ◊w y¡IvyIa y™Ia √rVqI;t hYÎwøh◊y_MUa ◊n ‹a…whAh_Mwø¥yAb h§DyDh◊w Hos. 2:18

M§RhDl y°I;tårDk ◊w Hos. 2:20 :MDmVvI;b dwäøo …wõrVkÎΩzˆy_aáøl ◊w Dhy¡IÚpIm My™IlDoV;bAh twñømVv_tRa y¢ItOrIsShÅw Hos. 2:19

:jAfRbDl My™I;tVbA;kVvIh◊w X®r$DaDh_NIm rwâø;bVvRa ‹hDmDjVlIm…w b®r§Rj◊w tRv°®q ◊w h¡Dm ∂dSa`Dh cRmä®r◊w My$AmDÚvAh Pwâøo_MIo◊w ‹h®dDÚcAh t§A¥yAj_MIo a…w$hAh Mwâø¥yA;b ‹tyîrV;b

:MyÌmSjårVbá…w dRs™RjVb…w f$DÚpVvImVb…w q®d ∞RxV;b ‹yIl JKy¶I;tVcårEa ◊w M¡DlwøoVl y™Il JKy¶I;tVcårEa ◊w Hos. 2:21 s :hDwh◊y_tRa V;tAoäådÎy ◊w h¡Dn…wmTaR;b y™Il JKy¶I;tVcårEa ◊w Hos. 2:22

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14 “Therefore” (laken), used in vv.6, 9 to introduce the punishments of Israel, now introduces the coming blessings. God, who has withheld the blessings, cannot bestow them till after Israel’s sin has been punished. In the Hebrew the interjection hinneh (“behold”) stresses this marked change in subject. The word for “allure” (patah) connotes persuasion by means of attractive benefits. The word “desert” in this verse and “Egypt” in the next one point to a historical parallel with the time of Israel’s journey from Egypt. As during that forty-year period God persuaded Israel to leave Egypt, go out into the desert, and move on finally to the Promised Land; so in the final day he will persuade her to leave the Egypt of spiritual declension go out into the wilderness of fellowship alone with God, and move on to the Promised Land of blessed rest. In that day God will “speak tenderly to her” (lit., “speak on her heart”), rather than in harsh words as in vv.6-13. 15 God will not only speak consolingly; he will give Israel’s vineyards back to her. In the historical parallel, this means that as soon as the future Israel has passed through her wilderness and entered her Canaan, she will receive again the vineyards that had been taken away (v.12). The Valley of Achor, a place of trouble and disgrace at the time of Israel’s entrance into Canaan under Joshua (cf. Achan’s sin and punishment—Josh 7:24-26), will in the future be “a door of hope.” So Israel’s future response in song-filled thanksgiving will be as when she entered Canaan the first time. In partial fulfillment, there was praise when Israel returned from the Babylonian captivity. But in the future day there will be even greater praise, when the people return to their land and Christ is their king.

16 “My husband” translates ishi , the symbolic name the people of God were to give him on returning to him. In this future day, Israel will be spiritually revived so that she will recognize God to be her true husband and she his wife. No longer will she think of him as Baali (lit., “my Baal”) It may be that Israel had substituted Baal for Jehovah and had tried to think of Jehovah as Baal, even calling him by his heathen name. If so, her sin had been great indeed. Verse 16

:X®rDaDh_tRa …wñnSoÅy M™Eh◊w My¡DmDÚvAh_tRa h™RnToRa hYÎwøh◊y_MUa ◊n ‹h‰nToRa a…w#hAh Mwâø¥yA;b —h∞DyDh◊w Hos. 2:23

:la`Ro√r◊zˆy_tRa …wñnSoÅy M™Eh◊w r¡DhVx¥yAh_tRa ◊w vwêøryI;tAh_tRa ◊w N™Dg ∂;dAh_tRa hY‰nSoA;t X®r∞DaDh◊w Hos. 2:24 p :y`DhølTa r¶Amaøy a…wäh◊w hD;t$Aa_yI;mAo ‹yI;mAo_aáølVl y§I;t√rAmDa ◊w hDm¡Djür aâøl_tRa y™I;tVmAjáîr◊w X®r$DaD;b ‹yI;l Dhy§I;tVoår◊z…w Hos. 2:25

16 dia» touvto idou\ e˙gw» planw◊ aujth\n kai« ta¿xw aujth\n eiß e¶rhmon kai« lalh/sw e˙pi« th\n kardi÷an aujthvß 17 kai« dw¿sw aujthvØ ta» kth/mata aujthvß e˙kei√qen kai« th\n koila¿da Acwr dianoi√xai su/nesin aujthvß kai« tapeinwqh/setai e˙kei√ kata» ta»ß hJme÷raß nhpio/thtoß aujthvß kai« kata» ta»ß hJme÷raß aÓnaba¿sewß aujthvß e˙k ghvß Aigu/ptou 18 kai« e¶stai e˙n e˙kei÷nhØ thvØ hJme÷raˆ le÷gei ku/rioß kale÷sei me oJ aÓnh/r mou kai« ouj kale÷sei me e¶ti Baalim 19 kai« e˙xarw◊ ta» ojno/mata tw◊n Baalim e˙k sto/matoß aujthvß kai« ouj mh\ mnhsqw◊sin oujke÷ti ta» ojno/mata aujtw◊n 20 kai« diaqh/somai aujtoi√ß e˙n e˙kei÷nhØ thvØ hJme÷ra diaqh/khn meta» tw◊n qhri÷wn touv aÓgrouv kai« meta» tw◊n peteinw◊n touv oujranouv kai« meta» tw◊n e˚rpetw◊n thvß ghvß kai« to/xon kai« rJomfai÷an kai« po/lemon suntri÷yw aÓpo\ thvß ghvß kai« katoikiw◊ se e˙p∆ e˙lpi÷di 21 kai« mnhsteu/somai÷ se e˙mautw◊ˆ eiß to\n aiw◊na kai« mnhsteu/somai÷ se e˙mautw◊ˆ e˙n dikaiosu/nhØ kai« e˙n kri÷mati kai« e˙n e˙le÷ei kai« e˙n oiktirmoi√ß 22 kai« mnhsteu/somai÷ se e˙mautw◊ˆ e˙n pi÷stei kai« e˙pignw¿shØ to\n ku/rion 23 kai« e¶stai e˙n e˙kei÷nhØ thvØ hJme÷ra le÷gei ku/rioß e˙pakou/somai tw◊ˆ oujranw◊ˆ kai« oJ oujrano\ß e˙pakou/setai thvØ ghvØ 24 kai« hJ ghv e˙pakou/setai to\n si√ton kai« to\n oi•non kai« to\ e¶laion kai« aujta» e˙pakou/setai tw◊ˆ Iezrael 25 kai« sperw◊ aujth\n e˙mautw◊ˆ e˙pi« thvß ghvß kai« e˙leh/sw th\n Oujk-hjlehme÷nhn kai« e˙rw◊ tw◊ˆ Ouj-law◊ˆ-mou lao/ß mou ei• su/ kai« aujto\ß e˙rei√ ku/rioß oJ qeo/ß mou ei• su/

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will take place at the time of the national conversion of Israel at the end of the Tribulation period when Israel is restored to the position of covenanted blessing at the end of the times of the Gentiles. She will return to her position as the bride/wife of the Triune God, who will again be restored to fellowship with her as her Husband. The bride/wife metaphor is employed in the OT for the nation of Israel, and then the relationship of blessing from being in God’s institution is transferred to the church, but it will in the Millenium return to Israel.

v. 17-18 are clearly millennial. The harmony of nature, end of war, etc. will take place at that time—but not before then. Not only will Israel be reconciled with God, but in that day there will be peace on earth. Jehovah will make a covenant with the beasts, the birds, and the little creatures of the ground. These categories of living creatures are the same as in Genesis 9:2, where the context implies their separation from man through fear (cf. Isa 11:6-9). Also the bow and sword, the two main weapons of Hosea’s day, will be abolished (lit., “broken,” from sabar , “to break in pieces”). Thus war will be eliminated so that “all may lie down in safety.” Since war has been a scourge throughout history, the day Hosea is speaking of must still be future (cf. Isa 2:4; Mic 4:3). Verse eighteen, thus, sets up the context of v. 19, the section quoted in Romans, as the Millenial restoration of Israel. The precontext of Hosea 2:19 has nothing to do with Gentile conversion, or the church replacing Israel, or Gentiles as individually elect, in the dispensation of grace. 19 Here God promises Israel that she will be betrothed to him forever. In the future day there will be no period of estrangement, as in OT times. The betrothal involves several qualitative relationships, four being mentioned here: “righteousness and judgment/justice” (which indicate that all legal standards will be met in the betrothal) and “love and mercy” (which denote God’s emotional concern for the new bride). APPLICATION: God practices betrothal, not dating. If we are to be godly—like God—we too must practice and preach betrothal as the means for obtaining a life’s partner, not dating. 20 A fifth relationship—“faithfulness”—is also promised. While God’s faithfulness to Israel is certainly in view, the emphasis is perhaps even more on Israel’s faithfulness to God. In OT times God had also been faithful to Israel, but then there had to be a separation because of sin. The new relationship in the future day, which will do away with any further need for separation, will include Israel’s faithfulness to God. This is no doubt the connotation of the statement that “you [Israel] will know the LORD.” In relation to Romans 9, the future lack of separation because of sin in the Millenium evidences that Israel, as an unfaithful wife, WOULD be separated from the Lord before that time. This connects to the point Paul makes in Romans 9. The Jew objecting to Paul’s argument in Romans 9 has no ground to deny the freedom of the Potter to put away unbelieving Israel. (Note also the future restoration of the entire nation when the whole nation would receive the promises covenanted to her). 21 As a result of this beautiful relationship between Jehovah and Israel in the future day, Jehovah will “hear/answer” the needs of the people. Verses 21-22 contain a series of metaphors, all progressively related. In v.21 the skies are seen as pleading with God to send rain (blessings) on the earth, to which God responds favorably; and the earth is seen

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as asking the heavens to send rain (blessings), and to this the heavens respond favorably. 22 Now the grain, the new wine, and the oil are viewed as asking the earth for its provisions—a request to which the earth responds favorably. Finally Jezreel is viewed as asking the grain, new wine, and oil to provide blessings, and these also respond favorably. Implicit in this reciprocity is the assurance that God will supply Israel’s needs through the skies and the earth and its products. Here “Jezreel” almost certainly means all Israel. The Valley of Jezreel was a center for the production of food. Moreover, the name means “God plants” (cf. v.23, which clearly refers to all Israel). All these blessings will be literally fulfilled in the Millenium. Spiritual blessings upon the church or elect Gentiles are not in view in the passage. 99.999% of Baptist church members today have never been to Jezreel in their life or eaten any food produced in the valley. Note that in Hosea 3:1, Gomer is loved AGAIN—the estranged wife is restored. No new, Gentile wife is taken while the old “Jewish wife” is cast off forever! 23 The verb for “I will plant” (zara, “to sow, plant”) is the basis of the name Jezreel. This underlying meaning shows the need for the grain, new wine, and oil. Israel (Jezreel), sown bountifully, will bring forth a large population (cf. 1:10-11). In contrast to the situation predicted where Israel would be separated from Jehovah, when the names “not loved” (Lo-Ruhama) and “not my people” (Lo-Ammi) were appropriate (1:6, 8), the future day will find the opposite true. Love will be shown toward “Not my loved one,” and “Not my people” will be called “You are my people” (cf. Rom 9:25). The Israelites, in turn, will respond, “You are my God.” Thus vv. 22-23 give hearing/answer to all three of Gomer’s children: Jezreel, Lo-Ruhama, and Lo-Ammi. Further, in 1:4 Jezreel stood for the place of judgment and captivity that brought an end to Israel; here it stands for population growth, as the people of the future will be sown bountifully in the land. The millennial day will truly see a complete reversal of what Israel experienced in the OT time of Hosea. The blessings of v. 23 are millennial, to Israel, and they prove that God will both separate and judge Israel for a period, and restore her in the Millenium. It is very plainly demonstrated as well that not ever single member of the nation of Israel in all ages receives blessings—the great majority living in the “not my people” period do not get the blessings of the true Israel, the believing Jews. Thus, Paul’s argument that the Lord is faithful to His promises and previous revelation in saving only the Jewish remnant is established. He acted this way in the Old Testament. He has every right to call the unbelieving Jew ouj lao\n mou and only the believing Jew (or Gentile) lao\n mou.

12. One should note that the perfect tenses of the participles in v. 25, th\n oujk hjgaphme÷nhn hjgaphme÷nhn, illustrates that the perfect tense, of itself, does not indicate that an action continues forever into the future. The same body (Israel) is addressed with these two absolutely antithetic designations. The first situation, being oujk hjgaphme÷nhn, was going to be a situation that would begin at a point in time with abiding results (Israel was judged and separated from being in God’s

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favor for a period of time after the initial exile and dispersion), but the situation would not continue forever into the future. There would come a time when Israel would be hjgaphme÷nhn —and, indeed, that situation would continue forever, consistent with the perfect tense of the participle, but not required necessarily by it. Exegetes should not assume that the continuing resultant state idea of the perfect tense necessarily continues forever into the future, unless this idea is supported by the context.

13. Consider also the use of “loved” here in relation to the Hebrew term “mercy” in the OT passage this is referencing, and the previous reference in Romans 9 to loving Jacob and hating Esau. God can “love,” and show covenant “mercy” to, whomever he wishes, and whatever nation he wishes. He can show love and mercy to Jacob or not do so, the OT proves. The inspired translation employing agape for the OT Mjr, “mercy” is also significant in demonstrating the overlap in significance for the words. (Also, agape is a very significant theme throughout Hosea.)

14. In Romans 9:26,138 Paul quotes Hosea 1:10. There again the future, Millenial restoration of Israel is the subject under consideration. Note the following considerations about the context of Hosea 1:10, namely, Hosea 1:2-11.139

138 kai« e¶stai, e˙n tw◊ to/pw ou∞ e˙rre÷qh aujtoi√ß, Ouj lao/ß mou uJmei√ß, e˙kei√ klhqh/sontai uioi« Qeouv zw◊ntoß. 139 Hos. 1:2 The beginning of the word of the LORD by Hosea. And the LORD said to Hosea, Go, take unto thee a wife of whoredoms and children of whoredoms: for the land hath committed great whoredom, departing from the LORD. 3 So he went and took Gomer the daughter of Diblaim; which conceived, and bare him a son. 4 And the LORD said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel. 5 And it shall come to pass at that day, that I will break the bow of Israel in the valley of Jezreel. 6 And she conceived again, and bare a daughter. And God said unto him, Call her name Loruhamah: for I will no more have mercy upon the house of Israel; but I will utterly take them away. 7 But I will have mercy upon the house of Judah, and will save them by the LORD their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen. Hos. 1:8 Now when she had weaned Loruhamah, she conceived, and bare a son. 9 Then said God, Call his name Loammi: for ye are not my people, and I will not be your God. 10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. 11 Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel.

:hDwøh◊y yäérSjAaÈm X®r$DaDh ‹h‰n ◊zIt hôOnÎz_yÌ;k MyYˆn…wn ◊z yâédVlÅy ◊w ‹Myˆn…wn ◊z tRv§Ea ÔKVl_jåq JK ∞El Ao#Evwøh_lRa hÎwøh◊y rRma ∏ø¥yÅw p Ao¡EvwøhV;b h™Dwøh◊y_rR;bî;d t¶A;lIjV;t 2

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v. 2: Hosea marries Gomer, although he knows she will end up being unfaithful to him. She will leave her marriage covenant and commit adultery, even as the Lord knew Israel would when He “married” her. v. 3: Hosea obeys the Lord’s command, and married Gomer. 4 Three children were born to Hosea and Gomer, and each was given a symbolic name. The first was called “Jezreel,” after the name of the city where Jehu slaughtered the “house of Ahab” (2 Kings 9:7-10:28). The use of the name Jezreel here looks back to the time and also ahead to a future day, when “the blood” Jehu then shed would be avenged, as the next words indicate. This shows that Jehu was wrong in what he did—a seeming conflict with 2 Kings 10:30, where God is said to have commended Jehu. The difficulty may be resolved as follows: Although Jehu had done well in carrying out God’s directive (2 Kings 9:1-10), he had sinned in killing more people than God had intended. Jehu had probably done this more out of a desire for personal advancement than obedience to God. The punishment for Jehu’s sin is to be the cessation of the kingdom of Israel as a nation.

:NE;b wäøl_dRlÈ;tÅw rAh¶A;tÅw My¡DlVbî;d_tA;b rRmäO…g_tRa j$å;qˆ¥yÅw ‹JKRl‹´¥yÅw 3

:lÈa ∂rVcy ty¶E;b t…wäkVlVmAm y$I;tA;bVv°Ih◊w a…w$hy ty ∞E;b_lAo ‹ laRo√r◊zˆy y§Em √;d_tRa y%I;t√dåq°Dp…w f#AoVm dwâøo_yI;k la¡Ro√r◊zˆy wäømVv añ∂rVq wy$DlEa ‹hÎwøh◊y rRmaôø¥yÅw 4

:la`Ro√r◊zˆy qRm™EoV;b l$Ea ∂rVcy tRvâ®q_tRa ‹yI;t√rAbDv◊w a…wóhAh Mwâø¥yA;b h™DyDh◊w 5 :MRhDl a™DÚcRa añøcÎn_yÌ;k l$Ea ∂rVcy ty ∞E;b_tRa ‹MEjårSa dw#øo Py%Iswøa a°øl ·yI;k hDm¡Djür aâøl ;h™DmVv añ∂rVq w$øl rRmaâø¥yÅw t$A;b

dRl ∞E;tÅw ‹dwøo rAh§A;tÅw 6 :MyÌv∂rDpVb…w My™Is…wsV;b h$DmDjVlImVb…w ‹b®r‹RjVb…w tRvô®qV;b M#EoyIvwáøa aâøl ◊w M¡RhyEháølTa h∞DwhyA;b My™I;tVoAvwáøh◊w M$EjårSa ‹h∂d…wh◊y

ty§E;b_tRa ◊w 7 :NE;b dRl¶E;tÅw rAh™A;tÅw hDm¡Djür aâøl_tRa läOm ◊gI;tÅw 8

s :MRkDl h¶RyVhRa_aáøl y™IkOnDa ◊w y$I;mAo aâøl ‹MR;tAa y§I;k y¡I;mAo aâøl wäømVv añ∂rVq rRmaÁø¥yÅw 9 hÎyDhVw 2:1

:y`Dj_lÈa y¶EnV;b M™RhDl r¶EmDaý M$R;tAa y ∞I;mAo_aáøl ‹MRhDl r§EmDaý_rRvSa MwøqVmI;b hÎyDhVw r¡EpD;sˆy aâøl ◊w d™A;mˆy_aáøl r¶RvSa MYÎ¥yAh lwâøjV;k ‹ lEa ∂rVcy_yÈnV;b r§AÚpVsIm

:la`Ro√r◊zˆy Mwñøy lwëødÎg y¶I;k X®r¡DaDh_NIm …wâlDo◊w d™DjRa vaõør M¢RhDl …wñmDc◊w w$∂;dVjÅy ‹ lEa ∂rVcy_yÈnVb…w hô∂d…wh◊y_yÈnV;b …wxV;bVqˆn ◊w 2 2 aÓrch\ lo/gou kuri÷ou pro\ß Wshe kai« ei•pen ku/rioß pro\ß Wshe ba¿dize labe« seautw◊ˆ gunai√ka pornei÷aß kai« te÷kna pornei÷aß dio/ti e˙kporneu/ousa e˙kporneu/sei hJ ghv aÓpo\ o¡pisqen touv kuri÷ou 3 kai« e˙poreu/qh kai« e¶laben th\n Gomer qugate÷ra Debhlaim kai« sune÷laben kai« e¶teken aujtw◊ˆ uio/n 4 kai« ei•pen ku/rioß pro\ß aujto/n ka¿leson to\ o¡noma aujtouv Iezrael dio/ti e¶ti mikro\n kai« e˙kdikh/sw to\ ai–ma touv Iezrael e˙pi« to\n oi•kon Iou kai« katapau/sw basilei÷an oi¶kou Israhl 5 kai« e¶stai e˙n thvØ hJme÷ra e˙kei÷nhØ suntri÷yw to\ to/xon touv Israhl e˙n thvØ koila¿di touv Iezrael 6 kai« sune÷laben e¶ti kai« e¶teken qugate÷ra kai« ei•pen aujtw◊ˆ ka¿leson to\ o¡noma aujthvß Oujk-hjlehme÷nh dio/ti ouj mh\ prosqh/sw e¶ti e˙lehvsai to\n oi•kon touv Israhl aÓll∆ h· aÓntitasso/menoß aÓntita¿xomai aujtoi√ß 7 tou\ß de« uiou\ß Iouda e˙leh/sw kai« sw¿sw aujtou\ß e˙n kuri÷w qew◊ˆ aujtw◊n kai« ouj sw¿sw aujtou\ß e˙n to/xw oujde« e˙n rJomfai÷a oujde« e˙n pole÷mw oujde« e˙n a‚rmasin oujde« e˙n iºppoiß oujde« e˙n ippeuvsin 8 kai« aÓpegala¿ktisen th\n Oujk-hjlehme÷nhn kai« sune÷laben e¶ti kai« e¶teken uio/n 9 kai« ei•pen ka¿leson to\ o¡noma aujtouv Ouj-lao/s-mou dio/ti uJmei√ß ouj lao/ß mou kai« e˙gw» ou¡k eimi uJmw◊n Hos. 2:1 kai« h™n oJ aÓriqmo\ß tw◊n uiw◊n Israhl wJß hJ a‡mmoß thvß qala¿sshß h§ oujk e˙kmetrhqh/setai oujde« e˙xariqmhqh/setai kai« e¶stai e˙n tw◊ˆ to/pw ou∞ e˙rre÷qh aujtoi√ß ouj lao/ß mou uJmei√ß e˙kei √ klhqh/sontai uioi« qeouv zw◊ntoß 2 kai« sunacqh/sontai oi uioi« Iouda kai« oi uioi« Israhl e˙pi« to\ aujto\ kai« qh/sontai e˚autoi√ß aÓrch\n mi÷an kai« aÓnabh/sontai e˙k thvß ghvß o¢ti mega¿lh hJ hJme÷ra touv Iezrael

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This occurred in 722 B.C.—within Hosea’s ministry. 5 The bow was a symbol of power in a day when it was a principal instrument of warfare. Thus a broken bow symbolized the loss of power. The “Valley of Jezreel,” where Israel’s bow would be broken, lay north of the city of Jezreel, between the ridges of Gilboa and Moreh. To the west, it merged into the Esdraelon Valley, and both have been scenes of major battles all down through history. The prediction here is that this valley would see a significant stage in Israel’s final defeat. Its fulfillment came mainly in the campaign of Tiglath-pileser III, who in 733 B.C. seized the area. 6 The second child born, a daughter, was given the name “Lo-Ruhamah,” meaning “not having obtained mercy.” The meaning is directly stated: God would no longer show mercy to Israel but would bring judgment on her. “I will no more have mercy” means that God would not extend favor any longer toward this rebellious people. Thus the reason Israel had continued this long was that God had favored them. In connection with the phrase “I will utterly take them away,” the paraphrase “I will no longer show mercy toward the nation of Israel, but will instead violently carry her away in judgment” could be affirmed. We can see from this verse, in relation to Romans 9, that the Lord was under no obligation to show mercy to Israel. He had done so, but now He would do so no longer. Paul proves that the Lord’s actions in the dispensation of grace with Israel are in perfect conformity with His actions in the Old Testament. (How gloriously does Scripture all fit together! Let the wonderous harmony of the Word be our exceedingly great delight.) 7 Now there is a direct contrast. God would no more show mercy to Israel; yet he would continue to show mercy to Judah. These words were probably written during the reign of Uzziah in Judah—a “good” king (2 Kings 15:3; 2 Chronicles 26:4), the third in a line of four “good” kings (Joash, Amaziah, Uzziah, Jotham). The favor of God here indicated would be an apparent result; and, as otherwise known, this favor did continue for a century and a half. Since God was the speaker, he might have said that he would save Judah “by himself,” rather than by “the LORD their God.” That he referred to himself by name shows his desire to impress on the citizens of Israel the name of their true God, whom they had forgotten. The declaration that Judah would not be saved by “bow, nor by sword, nor by battle, by horses, nor by horsemen” implies that Israel’s hope had been in these sources of strength rather than God. Judah’s hope was fixed in God and therefore would be spared. We can see the connection in this between God’s sovereign choices of mercy and judgment and the actions of man. Furthermore, while God often uses physical means of strength to deliver his people, He—not the physical means—is the One who really does this. 8 That Gomer had her third child after the second was weaned shows that the births of the children came fairly close together. A detail such as this, unexpected in an allegory, shows that the narrative is intended to be historical.

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9 The name “Lo-Ammi” means “not my people.” The significance of this is stated in the remainder of the verse. Israel was disowned by God as His people; He would no longer be their God. The reason is in v. 2: The people had departed from the Lord in faithfulness, going after other gods. Lo-Ammi is harsher in meaning than the name of the second child. The name Lo-Ruhamah spoke of not receiving mercy; Lo-Ammi speaks of being fully disowned. This passage in Hosea is extremely clear proof for Paul’s point in Romans 9 that God can cast off sinning Israel as a nation and send unbelieving Jews to hell. 10 In the Hebrew, this verse begins chapter 2. It relates closely, however, to v. 9; and the same is true in respect to the section of the chapter it begins. A contrast is intended. Though in Hosea’s day God was disclaiming the Israelites as his people, in a day to come God will make their number “like the sand on the seashore.” God had a message of hope for his people along with a message of warning. God will still carry out his promise of an innumerable posterity for Abraham, in spite of the unfaithfulness of the people, which called for severe punishment. The point is that, wherever the place, the contrasting declarations would cancel each other. Whereas in Hosea’s day God would not call them his people, in the day to come they would be called “sons of the living God” (cf. Rom 9:26). Thus, Hosea demonstrates God’s sovereign ability to receive or reject the children of Israel and the nation as a whole. Jews could not claim any deserving of His blessings. 11 By speaking of both the “people of Judah and the people of Israel,” Hosea makes clear that the time of future hope will involve both nations. His statement that the two peoples “be gathered together, and appoint themselves one head” is a clue to the identification of the hoped-for day. The reunion between Israel and Judah was partially realized when the people returned from the Babylonian exile. No longer was there a division of the two nations. Then, however, they were unable to choose their head of government. They were under governors appointed by the Persian court and never attained true autonomy then, nor at any time before the dispersion following the Fall of Jerusalem in A.D. 70. In fact, not until May 1948 was it possible to speak of a truly autonomous, undivided nation of Israel. Another clue to the hoped-for day is found in the words “they ... will come up out of the land.” While the identity of “the land” has been much discussed, it is best seen as Egypt (so Keil, 1:47, referring to Exod 1:10), symbolizing the nations throughout the world, among which the Israelites would in due time be dispersed (cf. Deut 28:68). This view is sustained by Hosea’s reference in 2:14-15 to a time when Israel would go up out of Egypt, a time also symbolic of Israel’s return to Palestine from her places of future dispersion. So this twentieth century has seen thousands of people returning to Palestine from this collective “land.” The statement “great will be that day of Jezreel” gives us a third clue. The day will in some sense be outstanding, and something about it will justify its being called “that day of Jezreel.” This is a reference back to 1:4-5, where Israel’s defeat in the Valley of Jezreel is predicted; but it is also a reference forward to 2:22-23, where Jezreel really stands for Israel, in the sense of the nation’s being “sown” in the land by God for her rebirth and multiplication. This implies that, in contrast to the former day of Jezreel when

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Israel was brought down by Assyria, the coming day would be “great” because it would see the nation reborn for a time of glory. The one period that fits all three clues is the thousand-year reign of Christ. The undivided, autonomous nation is already in the land, having “come up from the land” of her dispersions; and in the Millennium she will see a time of reborn glory, when her chosen leader will be Christ himself (cf. Isa 2:1-5; 11:1-12; Rev 20:1-6). Conclusion: The Hosea passages Paul quotes under inspiration in Romans 9:25-26 conclusively prove that the Lord can reject unbelieving and disobedient Israel and the individual rebellious sinners in the nation. This is Paul’s point in Romans. While it is certainly true that God can sovereignly give salvation to believing Gentiles, that is not the point in Romans 9:25-26. We also see that the rejection of Israel in this age is not final—the Potter will restore the nation in the future, as Paul goes on to explicate in much greater detail in Romans 11. Excursus: The implications of the Hosea passage to the bride of Christ and to the issue of divorce:140

10. From a paper on compromise in the SBC: 11. God’s ordained institution for service today is the church,

Christ’s ekklesia. This institution is the pillar and ground of the truth (1 Tim 3:15). It is an assembly of baptized believers, organized to carry out the Lord’s work, not a universal, invisible entity. In this dispensation, the church has the keys of the kingdom (Mt 18:18)—it is the visible entity which represents and recruits people for God’s invisible, spiritual kingdom, composed on earth of all the saved. It is represented as Christ’s body, as His temple (1 Cor 3:9-17), and as His bride (John 3:29, 2 Cor 11:2). It is congregational in polity and absolutely independent and sovereign; no centralized body, man, body of other churches, convention agency, civil government, school, nor any other man or institution under heaven has the right to impede her authority. Christ organized her (Mt 16:18) during His earthly ministry out of suitable materials, that is, those converted and baptized under John the Baptist’s ministry (Jn 1:35ff),17 and He gave her the commission to go into all the world, teach the lost how to be saved, baptize the converts, and disciple them (Mt 28:17-20, Mark 16:15-16, etc.). She is properly made up only of true converts, of the saints. This is shown by the fact that one is baptized into the church (1 Cor 12:13, Ac 2:47), and baptism identifies the saint with the death, burial, and resurrection of Christ in which alone He trusts for salvation (1 Cor 15:1-4, Rom 4:25), and shows forth his

140 The complete papers, with footnotes that have been removed here (and without alterations done here), can be found at http://thross7.googlepages.com.

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personal death to his old life and resurrection to new life in Him (Romans 6:1-14) which occurred at the moment of his salvation (2 Cor 5:17). The metaphors for the church also show her purity; as Christ’s body, only those in Christ can possibly be her members (1 Cor 12:13-27); as Christ’s holy temple, children of the devil, the objects of God’s hatred (Ps 5:5, Rom 8:8, 14:23), are not partakers; as Christ’s bride, she has Jesus as her Husband and Lord, while the unregenerate hate Him.

12. footnote #15 in that paper: 13. This truth about the church’s existence as the bride of

Christ has been a source of much controversy and misrepresentation. The fact that the church on earth is currently represented as an espoused bride does not mean that non-church members are not saved, or that they will not inhabit the New Jerusalem, nor does it discount Israel’s position in her pre-Christian dispensation in a like bridal position. It is the opinion of the pre-millenial, pre-tribulational, and dispensational author that the Marriage Supper will occur on earth at the end of Daniel’s 70th week, at which time Israel will be restored again as God’s bride (Hos 2:19-20) upon her national conversion, and she will reign with all the saints during that period of time. In the eternal state, the New Jerusalem is represented metonymically in reference to the whole company of the elect as God’s bride (Rev 21:9). However, among living saints during the church age, only those baptized into Scriptural ekklesiai are part of the bride of Christ.

14. from a paper on the Biblical position on Divorce (i. e., don’t do it ever):

15. Those who believe that divorce is justified in certain instances appeal to Jeremiah 3:8, and conclude that “God Himself recognized (and thereby taught us) that divorce for the sexual sin of adultery is an option. He taught us this by both precept and example in His own relationship with Israel. What God has taught, let no man deny!” The passage presents an apparently strong argument: “And I saw, when for all the causes whereby backsliding Israel committed adultery I had put her away, and given her a bill of divorce; yet her treacherous sister Judah feared not, but went and played the harlot also.” Furthermore, Hosea 2:2 reads: “Plead with your mother, plead: for she is not my wife, neither am I her husband…” How can these declarations be reconciled with the passages mentioned above, that clearly forbid divorce? First of all, we must recognize that the metaphor of marriage when employed to describe the relationship between men and God symbolizes the closeness of communion between the faithful and their Lord. We see in the Old Testament that those faithful to God’s chosen nation, Israel, are pictured metaphorically as a bride or wife. The same holds true in the New Testament for

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the church, God’s recruiting agency for His kingdom in this dispensation. In the Mosaic economy, as in all ages, salvation has been a free gift to all who believe in Christ, but the special miracles of God, His greatest manifestations, and the fullness of worship was only available in the Old Testament to those that allied themselves with the nation of Israel and could consequently participate in the sacrifices, the Tabernacle and Temple worship, and so on. In the New Testament, the church, the congregation of baptized believers, is God’s chosen institution, and is pictured as Christ’s body (1 Cor 12), and bride (2 Cor 11:2, Eph 5:23-32). The church is also called God’s temple (1 Cor 3:9-17, 1 Tim 3:15)— it is the NT place of God’s special presence. The fellowship of the church with Christ is seen in the NT quotation of Genesis 2:24 in Ephesians 5:31-32; the OT word “cleave,” which deals with the close communion of man and wife in their unique relationship, is translated “joined” from the Greek in Ephesians with reference to the church and her Savior. One does not need to join the church to be saved, but fullness of communion with Christ will not be available to the NT believer who refuses church membership. In contrast to both unscriptural universal ecclesiology which equates all believers with the bride of Christ at this present time and the “future glorified” view that correctly sees the church as a local entity but removes her from a present status as bride, the Bible places the church in a present bridal relationship (2 Cor 11:2, Eph 5:29-32). The same was true for Israel in the Old Testament; her bridal status with God was spoken of in the present tense (Ezekiel 16:8ff, Jer 3:14, etc.). “Cleaving” closeness to God is the present joy of His obedient saints (cf. 1 Cor 3:16-17). In the Old Testament, as in the New, one of God’s children could sin and fall away from obedience and His Lord’s chosen institution (cf. Heb 10:25, 1 Cor 5:7, 13). While still eternally secure, such would temporally lose the special fellowship available for the faithful. A backslidden member of a true Baptist church today can leave and join a Methodist church with less strident preaching, and thus, while still reckoned righteous in the sight of God, lose the temporal joy of being part of the bride of Christ. In eternity, however, the New Jerusalem is referred to synechdochically as the bride (Rev 21:2), and all the blood-washed, whatever their degree of disobedience to the Lord or faithfulness to God’s institution during their lifetime, will, free from sin, “cleave” to their God forever. It is God’s purpose that those dead to sin by Christ “should be married to another,” (Romans 7:4), that is, brought into that place of close fellowship, and He will not allow His will to be eternally frustrated. We can see this same working in God’s covenantal promises to Israel; as He swore to Abraham, “all Israel shall be saved” (Romans 11:26, Genesis 17:7-8), inherit the fullness of the

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promised land, and see the fulfillment of the New Covenant (Jeremiah 31), which was given specifically to “the house of Israel” and “the house of Judah” (31:31). At the end of the Tribulation, when Israel turns back to God, her Messiah shall come, destroy her enemies, and re-establish the nation in its bridal relationship. A careful comparison of Romans 9:25-27, Hosea 1:10 and 2:23, and Revelation 19 will demonstrate this; the marriage supper of the Lamb does not occur in heaven for the church alone, but occurs on the earth at the commencement of the Millennial kingdom with the participation of all the saints. The Supper only commences after the destruction of the great whore (19:2), which is far along within the Tribulation period; we hear that the marriage supper “is come, and His wife hath made herself ready” (19:7) immediately before the second coming of Christ (19:11ff) to redeem Israel, the “wife” in view, who has now turned back to God and received imputed righteousness (19:8)— the church age saints have already been glorified for seven years, so to make them only “ready” at this point is unreasonable, whatever one may have personally experienced about the speed with which women adorn themselves. “Is come” (h™lqen) is a futuristic aorist; it “involves the use of the aorist tense to indicate an event which has not in fact happened but which is so certain to happen that it is depicted as though it had already happened.” “[H]ath made herself” (hJtoi÷masen) refers to the conversion of Israel which has just taken place in the context; it should be classified as a dramatic aorist, “a use for emphasis or dramatic affect… it describes something which has just happened, the effect of which is felt in the present.” It was the common belief of first century Jews that “in the day of the Messiah redeemed Israel would be gathered to a great feast, together with the patriarchs and heroes of the Jewish faith” (cf. Is 25:6, Mt 8:11-12, 20:21, 23, 22:1-14, Lu 13:28-29, 14:15-24, 22:29-30). Indeed, were the marriage supper in heaven during the Tribulation, rather than in the Millennium when Christ has established His kingdom, the Savior would not be able to drink anything (Mt 26:29, Mr 14:25, Lu 22:18). It is apparent from the Scriptures, then, that God brings the nation He married back to Himself; the separation because of her sin lasts only until the impending future time when, by repentance, “the wife hath made herself ready.” We have seen that in the bridal metaphor which relates God and His people separation because of sin, including spiritual adultery, is only temporary. The context of Jeremiah 3:8 supports this as well; the Lord says He “put them away,” yet still affirms “I am married unto you” (Jeremiah 3:14) and foretells her restoration; He is still her husband and Lord, and He will bring her back to Himself. In the immediate context of Hosea 2:2 we see that God promises Israel “I will betroth thee unto me for ever; yea, I

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will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies. I will even betroth thee unto me in faithfulness: and thou shalt know the LORD.” (2:19-20). The Lord both declares that Israel is not His people (Hos 1:9), since they have violated the Sinaiatic covenant, yet they remain His and He will restore them (Hos 1:10, 2:16-20, 3:5, 11:1-11, 13:14-14:9), in accordance with His unconditional promises to Abraham. Isaiah 50:1 and 54:1-17 show God as “husband” still to Israel, without an abiding “bill of divorcement”— because of their sin, God “for a small moment… fors[ook] [Israel], but with great mercies will [He] gather [her]” (54:7). On strictly Mosaic grounds, God could divorce Israel, but “the covenant, that was confirmed before of God in Christ, the law, which was… after, cannot disannul, that is should make the promise of none effect” (Gal 3:17)— the promises to Israel in Abraham and the greater, eternal covenant promises that, by grace, bring a sure (Rom 4:16) and eternal salvation to the chosen, forbade the Lord’s divorce of His people (Rom 11:28-29). These higher principles of grace, expounded by Jesus Christ (Mark 10:1-12) in accord with God’s original design (Gen 2:24), apart from the lower permissive standard (Dt 24:1-4—though even here, the only command is v. 4; v. 1-3 is simply presenting a situation, with v. 4 as the only command) allowed temporarily because of hard hearts (Mark 10:5), prohibit human divorce, just as they prevent God from putting away His people forever. The child of God, if he finds himself in a marriage to a persistently sinful and adulterous spouse, should act as his Lord commanded Hosea: “Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine” (Hosea 3:1, cf. Jer 3:1). He should follow the precept and example of his God and Savior and seek for reconciliation, not divorce. Examination of the relevant passages on divorce in the Bible make it clear that God’s original plan in marriage of one man and one woman for life cannot be violated by the New Testament Christian. Originally instituted in the Garden of Eden and clearly reaffirmed by Christ (Mark 10:1-12) and the apostle Paul (Rom 7:2-3, 1 Cor 7:10-11), sound hermeneutics dictate that less clear passages which involve seeming exceptions to this rule must be interpreted in light of such plain Scriptural affirmations. The fact that God “hateth putting away” (Mal 2:16) is also demonstrated in His restoration of Israel, despite her sinful and backsliding ways. All believers can rejoice in this as another in the cornucopia of Scriptural evidences that God’s faithfulness and unconditional love will bring all of His people home (Jn 10:27-30, Ro 8:28-39, etc.) to be joined to Him as His everlasting and eternal spouse (Rev 21:2), with none put away or ultimately lost— and

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consequently, out of love for their great God and Savior, and in His power, obey His admonitions to shun divorce absolutely.

16. a footnote from that paper: Paul does not take his quotes in Romans 9 out of their original context; verses 25-26 deal with the restoration of Israel, as seen in Romans 11, not with Gentiles— the “also” of 9:27 demonstrates this, as does the natural interpretation of Hosea one and two. Some make a distinction between Israel, which is alleged to be God’s earthly wife, and the church, which is then made Christ’s heavenly bride. A close study of the terms employed of both entities will demonstrate their fluidity; for example, 21:9 refers to “the bride, the Lamb’s wife,” while a thousand years after the marriage supper the New Jerusalem is called “bride,” not “wife” (Revelation 21:2). The saints of this dispensation will also “reign on the earth” alongside their Old Testament brethren (Rev 2:26-27; 20:6).

D. The Lord Saves the Remnant (vv. 27-28)141 1. In v. 27, the TR reading kata¿leimma follows 99% of the Greek

MSS, while the UBS has upoleimma, apparently following three MSS (Aleph, A, B) against all the rest. The LXX has the TR reading.

2. In v. 28, the TR reading en dikaiosu/nhØ: o¢ti lo/gon suntetmhme÷non appears to follow all MSS except four (P46, Aleph, A, B).

3. The uJpe«r is “about equivalent to peri” in this verse, working as a “marker of general content, whether of a discourse or mental activity, about, concerning” (BDAG, #3 for uJpe«r). BDAG lists other references in this category in Paul as 2 Cor 1:8; 5:12; 7:4, 14; 8:24; 9:2f.; 12:5ab; 2 Th 1:4; 2 Cor 8:23; 2 Th 2:1; 2 Cor 1:7.

4. The connection with the previous verses, establishing that v. 25-26 is speaking of the Israel’s rejection and restoration, rather than about believing Gentiles (although, of course, the fact of salvation by faith is certainly true for them as well, and Paul is not excluding it, but that is not the point in v. 25-26, which are, as the context in Hosea shows, about Israel) is established by the de« of v. 27, translated “also” in the KJV, thus “Esaias also crieth concerning Israel.”

a. Why is it proper to translate de« as also rather than as but, establishing a contrast?

This is an instance of de as a connective conjunction. Note Wallace (pg. 671).142

141 27 ∆HsaiŒaß de« kra¿zei uJpe«r touv ∆Israh/l, ∆Ea¿n hØ™ oJ aÓriqmo\ß tw◊n uiw◊n ∆Israh/l wJß hJ a‡mmoß thvß qala¿sshß, to\ kata¿leimma swqh/setai: 28 lo/gon ga»r suntelw◊n kai« sunte÷mnwn e˙n dikaiosu/nhØ: o¢ti lo/gon suntetmhme÷non poih/sei Ku/rioß e˙pi« thvß ghvß. 142 Connective Conjunctions (continuative, coordinate) [and, also] 1. Definition This use simply connects an additional element to a discussion or adds an additional idea to the train of thought. It is translated and, though if it is emphatic, it can be translated also, indicating a key addition. This latter use (also) is sometimes called adjunctive. The major connective conjunctions are kai÷

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There are instances of de÷ as both connective (Rom 4:4; 5:20; 6:8, 22; 7:9; 8:27, 30; 9:18, 22; 10:10, etc.) and contrastive in Romans. I believe the context demonstrates that it is connective in this passage. I would like to say that I can give a syntactical or grammatical reason that it has to be connective, but I am not aware of one.

5. Looking forward to the salvation of Israel, Paul references Isaiah 10:22-23; 28:22143 (cf. Hos 1:10) to show that a remnant shall be saved. Isaiah 10:22, “For though thy people Israel be as the sand of the sea, yet a remnant of them shall return,” makes a very clear distinction between those who receive the physical blessings of the Abrahamic covenant, blessings that relate to the non-soteriological mercies in Romans 9:1-5, and the believing remnant. The believing remant would “return,” says the OT, and “be saved,” says Paul in Rom 9:27—but when Paul affirms this, he is not at all changing the content of the OT reference, for the returning remnant are the ones who believe, and the rest are destroyed temporally and eternally. The whole nation was “as the sand of the sea,” but only a “remnant . . . shall return.” This return of the remnant went beyond the return from exile after the captivities by the Assyrians and Babylonians; it would come, in the words of Isaiah 28:21-22 after the “strange work” and “strange act” of the

and de÷. de÷ as a connective conjunction may often be left untranslated.

Rendering it as but would be translating it as a contrastive conjunction:

C. Contrastive Conjunctions (adversative) [but, rather, however] 1. Definition

This use suggests a contrast or opposing thought to the idea to which it is connected. It is often translated but, rather, yet, though, or however. Major contrastive conjunctions include: aÓlla¿, plh/n, kai÷ (if indicated by context), de÷ (if indicated by context).

143 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land. (Isaiah 10:22-23)

:há∂q ∂dVx P¶Efwøv X…wërDj NwñøyD;lI;k wóø;b b…wâvÎy r™DaVv MYÎ¥yAh lwâøjV;k ‹ lEa ∂rVcy ôÔKV;mAo hH‰yVhy_MIa y ∞I;k 10:22 s :X®rDaDh_lD;k b®rñ®qV;b h™RcOo tw$øaDbVx ‹hwøh◊y y§DnOdSa h¡Dx∂rTj‰n ◊w h™DlDk y¶I;k 10:23

22 kai« e˙a»n ge÷nhtai oJ lao\ß Israhl wJß hJ a‡mmoß thvß qala¿sshß to\ kata¿leimma aujtw◊n swqh/setai lo/gon ga»r suntelw◊n kai« sunte÷mnwn e˙n dikaiosu/nhØ 23 o¢ti lo/gon suntetmhme÷non poih/sei oJ qeo\ß e˙n thvØ oikoume÷nhØ o¢lhØ 22 Now therefore be ye not mockers, lest your bands be made strong: for I have heard from the Lord GOD of hosts a consumption, even determined upon the whole earth. (Isaiah 28:22)

:X®rDaDh_lD;k_lAo twäøaDbVx h¢Iwøh◊y yªDnOdSa t°EaEm yI;tVo#AmDv h%Dx∂rTj‰n ◊w h°DlDk_yÌ;k M¡RkyérVswáøm …wëq ◊zVj‰y_NRÚp …wx$DxwølVtI;t_lAa ‹hD;tAo◊w 28:22

22 kai« uJmei√ß mh\ eujfranqei÷hte mhde« iscusa¿twsan uJmw◊n oi desmoi÷ dio/ti suntetelesme÷na kai« suntetmhme÷na pra¿gmata h¡kousa para» kuri÷ou sabawq a± poih/sei e˙pi« pa◊san th\n ghvn

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“consumption, even determined upon the whole earth.”144 The Israelites that get destroyed are the ungodly, Isaiah 10:1ff. Although physical descendants of Abraham, they are the “people of my wrath” (10:6) and judgment would “tread them down like the mire of the streets” (10:6). The verses that follow then describe the judgment upon Assyria for the nation’s pride (v. 7-19), so that there would be only “few” of the Assyrians left. The Millenial blessing of Israel is described then in v. 20-23 (quoted below from the Expositor’s Bible Commentary on Isaiah 10:20-23):145

20-23 The eschatological phrase “in that day” (v.20; see comment at 2:11) introduces some verses dominated by the doctrine of the remnant. The phrase also connects these verses with the previous passage. Clements (Isaiah 1-39, in loc.) describes them as a kind of midrash (i.e., commentary) on the name Shear-Jashub in 7:3. This is an appropriate description provided we add that it is not simply midrash but actual events that correspond to the symbolic name of Isaiah’s son as fulfillment completes promise. In fact, these verses present the reader with a plentitude of allusion to earlier passages of Scripture, from both Isaiah and elsewhere, almost after the fashion of the Book of Revelation. The words “him who struck them down” (v. 20) are exactly the same in the He brew (makkehu) as the same phrase in 9:13 [12MT], but here they denote the human instrument of God’s wrath rather than God himself (cf. v.5). How incredible that they should put their trust—as Ahaz had done (cf. 2 Kings 16:7-9)—in a nation whose known character could guarantee nothing but rapine and almost inhuman cruelty and refuse to rely on the God who had lavished blessing on them throughout their history! So irrational is man’s unbelief. Verse 21 opens with the phrase sear yasub (“a remnant will return”), which is identical with the name of Isaiah’s son (Shear-Jashub, 7:3). The emphasis in this verse (as distinct from v.22) is positive. God will not utterly destroy his people (cf. also 6:13). There are in fact two symbolic names in the verse, for “Mighty God” is evocative of the 144 The reference to “the whole earth” goes beyond the nation of Israel alone. The Hebrew phrase is the articular X®rDaDh_lD;k. The non-articular X®r∞Ra_lD;k is used frequently for specific countries and lands (Genesis 2:11, 13, 17:8, etc.), while the articular form is frequently used for the entire world (Gen 1:26, 29, 7:3, 8:9, 9:19, 11:1, Isa 6:3, 10:4, etc.). However, I have not done complete word studies, and the articular form does at times, even in Isaiah, refer to the specific land, Isa 7:24 (unless 7:24 is the Tribulation, when there will not be tilled and farmed land). 145 Is. 10:20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth. 21 The remnant shall return, even the remnant of Jacob, unto the mighty God. 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land.

:tRmTaR;b l™Ea ∂rVcy vwõødVq h¢Dwøh◊y_lAo N#AoVvn ◊w …wh¡E;kAm_lAo N™EoDÚvIhVl b$OqSoÅy_tyÈ;b t∞AfyElVp…w ‹ lEa ∂rVcy r§DaVv dw%øo Py°Iswøy_aáøl a…w#hAh Mwâø¥yA;b —h∞DyDh◊w 20

:rwáø;b…g l™Ea_lRa búOqSoÅy r∞DaVv b…wävÎy r¶DaVv 21 :há∂q ∂dVx P¶Efwøv X…wërDj NwñøyD;lI;k wóø;b b…wâvÎy r™DaVv MYÎ¥yAh lwâøjV;k ‹ lEa ∂rVcy ôÔKV;mAo hH‰yVhy_MIa y ∞I;k 22

s :X®rDaDh_lD;k b®rñ®qV;b h™RcOo tw$øaDbVx ‹hwøh◊y y§DnOdSa h¡Dx∂rTj‰n ◊w h™DlDk y¶I;k 23

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description of the messianic King in 9:6. Young reminds us that another eighth-century prophet, Hosea, had written, “Afterward the Israelites will return and seek the LORD their God and David their king” (Hos 3:5). The NT doctrine of the incarnation enables us to understand how relying on the Lord, the Holy One of Israel, can be equated with returning to the messianic King, whose name was “Mighty God.” Here then the two great Isaianic doctrines of the remnant and the Messiah come together. Verse 22 links the remnant doctrine with that which it appeared to negate but which in fact in the purpose of God it guaranteed—the promise to the patriarchs that their seed would be many (cf. Gen 22:17; 32:12). The reader has been prepared for this reminder of the promise by the name Jacob in vv. 20-21. The promise, true as it was, could and sometimes did induce complacency (cf. Matt 3:9-10; John 8:33-40), for Satan takes even the Scriptures God gave for man’s blessing and interprets them to serve his purposes of error and damnation (cf. Matt 4:6; 2 Peter 3:15-16). Verses 22b-23 are particularly somber in their tone. God is described by titles of power (cf. comment at 1:24); and this fact—in combination with the reiterated word “decreed”—makes the threatened destruction truly terrifying, for it is sovereign and irrevocable. There is perhaps a hint as to the Mesopotamian origin of the instrument to be used in the word translated “overwhelming,” for this uses the same Hebrew verb that is translated in 8:8 as “swirling over.” The great Euphrates produced one overwhelming flood of judgment through the Assyrians, who overcame Israel, and another in the Babylonians, who brought Judah’s kingdom to its end. These nations were wicked (cf. 10:12; 14:4-6), but God used them as instruments of his righteous purpose of judgment.

Verses 22-23 are cited by the apostle Paul in Romans 9:27-28 (see also his quotation of 1:9 in Rom 9:29), in his great theological treatment of God’s purpose for Israel and its relationship to the way its representatives reacted to the gospel of Christ in his day.

The context of the Isaiah passage indicates that the remanant only of Israel will enter eschatological millennial (and eternal) salvation. At that time, the remnant WILL be the entire nation. This is how all Israel will be saved, as Romans 11 describes. All unbelievers will be rejected from the nation, and only believing Jews will enter in. This is exactly Paul’s point—and Isaiah’s point. The fact that Isaiah 10:19146 mentions that Assyria will not be annihilated, be “zero,” but be “few” also contains an implication of the conversion and millennial and eternal blessing that will also come on believing Gentiles (cf. the earlier references to believing Gentiles in Romans 9:24 and the potter/clay image in Jeremiah 18)—an implication Isaiah expands upon in the amazing declaration of Isaiah 19:22-25: “And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them. In that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians. In that day shall

146 p :MEbV;tVkˆy rAo™An ◊w …wóyVhIy r∞DÚpVsIm wëørVoÅy X¢Eo r¶DaVv…w Is. 10:19

Is. 10:19 And the rest of the trees of his forest shall be few, that a child may write them. kai« oi˚ kataleifqe÷nteß aÓp∆ aujtw◊n e¶sontai aÓriqmo/ß kai« paidi÷on gra¿yei aujtou/ß

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Israel be the third with Egypt and with Assyria, even a blessing in the midst of the land: Whom the LORD of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance.”147 6. Isaiah 10 forewarns Assyria of the punishment they would receive

from God for their proud and vicious dealings with Israel. Israel, although as numerous as the sands of the sea (10:22), would be judged, and only a small remnant would return to the land—and this was not at all inconsistent with the promises of the Abrahamic and subsequent covenants.

7. Paul uses this passage to teach that returning to the land and salvation are synonymous. Only those Jews who are saved will return to inhabit the land in the Millenium (cf. Joel 2:32 with Rom. 10:13).

8. The Lord will finish the work of judging the people of Israel, and He would cut the judgment short. The judgment would be thorough and quick. Only a few believing Jews escaped. God’s promises only apply to a few.

9. The suntelw◊n148 is a relatively common word signifying

147:MDaDp √r…w M™RhDl r¶A;tVo‰n ◊w hYÎwh◊y_dAo ‹…wb‹Dv◊w awóøp ∂r◊w PâOgÎn MyäårVxIm_tRa h¢Dwøh◊y PªAgÎn ◊w Is. 19:22

s :r…wáÚvAa_tRa MyäårVxIm …wõdVbDo◊w r…wóÚvAaV;b MyâårVxIm…w MyäårVxImV;b r…wñÚvAa_a`Db…w h∂r…w$ÚvAa ‹My‹årVxI;mIm h§D;lIsVm h∏‰yVhI;t a…w#hAh Mwâø¥yA;b Is. 19:23

:X®rDaDh b®rñ®qV;b h™Dk ∂rV;b r…wóÚvAaVl…w MyäårVxImVl hYÎ¥yIvy ∞IlVv ‹ lEa ∂rVcy h§RyVhy a…w#hAh Mwâø¥yA;b Is. 19:24 s :lÈa ∂rVcy y™ItDlSjÅn ◊w r…w$ÚvAa ‹yådÎy h§EcSoAm…w My#årVxIm y%I;mAo JK…w°rD;b róOmaEl twäøaDbVx h¶Dwøh◊y wöøkßrE;b rªRvSa Is. 19:25

22 kai« pata¿xei ku/rioß tou\ß Aigupti÷ouß plhghvØ mega¿lhØ kai« ia¿setai aujtou\ß ia¿sei kai« e˙pistrafh/sontai pro\ß ku/rion kai« eisakou/setai aujtw◊n kai« ia¿setai aujtou/ß 23 thvØ hJme÷raˆ e˙kei÷nhØ e¶stai oJdo\ß Aigu/ptou pro\ß ∆Assuri÷ouß kai« eiseleu/sontai ∆Assu/rioi eiß Ai¶gupton kai« Aigu/ptioi poreu/sontai pro\ß ∆Assuri÷ouß kai« douleu/sousin oi Aigu/ptioi toi√ß ∆Assuri÷oiß 24 thvØ hJme÷ra e˙kei÷nhØ e¶stai Israhl tri÷toß e˙n toi√ß ∆Assuri÷oiß kai« e˙n toi√ß Aigupti÷oiß eujloghme÷noß e˙n thvØ ghvØ 25 h§n eujlo/ghsen ku/rioß sabawq le÷gwn eujloghme÷noß oJ lao/ß mou oJ e˙n Aigu/ptw kai« oJ e˙n ∆Assuri÷oiß kai« hJ klhronomi÷a mou Israhl 148 suntele÷w fut. suntele÷sw; 1 aor. sunete÷lesa LXX. Pass.: 1 fut. suntelesqh/somai; 1 aor. sunetele÷sqhn; pf. 2 pl. suntete÷lesqe Gen 44:5, 3 sg. suntete÷lestai LXX, ptc. suntetelesme÷noß LXX, inf. suntetele÷sqai 2 Macc 3:32 (Thu.+). 1. to complete someth. that has been in process, bring to an end, complete, finish, close ti« someth. (Diod. S. 1, 3, 2; PGM 3, 90 [=RMerkelbach/MTotti, Abrasax ’90, p. 88 ln. 90]; Philo, Ebr. 53; Jos., Ant. 15, 269; Just., A I, 65, 3) Hs 8, 11, 1; 9, 7, 1; 9, 29, 4. pa¿nta peirasmo/n Lk 4:13. A teaching, a speech, lo/gouß Mt 7:28 v.l. ta»ß e˙ntola¿ß Hm 12, 3, 2. Abs., though the obj. is to be supplied fr. the context B 15:3f (Gen 2:2). Pass., of the building of a tower (cp. PSI 407, 2 [III BC] e˙peidh/ soi [=by you] ta» e¶rga [s. e¶rgon 3] suntete÷lestai; Berosus: 680 fgm. 8 a, 140 Jac. [in Jos., C. Ap. 1, 140]) Hv 3, 4, 2; 3, 8, 9; s 9, 5, 2. 2. to carry out or bring into being someth. that has been promised or expected, carry out, fulfill, accomplish ti« someth. (Polyb. 4, 81, 3; Diod. S. 4, 53, 2 suntele÷sai th\n uJpo/scesin=keep one’s word; Phlegon: 257 fgm. 36, 1, 11 Jac. perform an act of expiation; Jos., Bell. 7, 392; Just., A I, 32, 6) ta» progegramme÷na Hs 5, 3, 7 (v.l. gegramme÷na). Of God lo/gon carry out (his) word, bring (his) word to accomplishment (cp. Sb 717, 2, 25 [217 BC] eujcaristw◊n toi√ß qeoi√ß e˙pi« tw◊ˆ suntele÷sai aujtou\ß a± e˙phggei÷lanto aujtw◊ˆ; Polystrat. p. 10 t. qeo\n suntelei√n tauvta kata» bou/lhsin; La 2:17; the magical ins fr. Ashmunên published by the Soc. Ital. per la Ricerca dei Papiri Greci in Egitto, in Omaggio for the conf. of classical philologists, April 1911, no. 5, 40 nai« ku/rie basileuv cqoni÷wn qew◊n

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“complete, carry on, accomplish.” The hapax legomenon (for the verse; the word appears 2x in the verse—it also is found in the LXX of Isaiah 10:22-23; 28:22) sunte÷mnwn149 signifies to “cut short, cut down, cut off” (Liddell-Scott).

10. Just like a shepherd in that day would snatch what he could of his sheep from the predator’s mouth, God would snatch but a part of Israel from the grip of their captives (cf. Amos 3:11-12).150

sunte÷leson ta» e˙ggegramme÷na tw◊ˆ peda¿lw tou/tw=Yes, Lord and King of the netherworld deities, bring to pass the things written on this leaf; PGM 3, 121; 57, 2) Ro 9:28 (Is 10:22). suntele÷sw diaqh/khn (Jer 41:8, 15) kainh/n I will bring a new covenant to accomplishment Hb 8:8 (Jer 38:31 diaqh/somai), or simply I will establish a new covenant (s.=‘make’ X., Cyr. 6, 1, 50; Demosth. 21, 22).—Perh. Mk 13:4 (s. 4 below), if it is to be translated when all this is to be accomplished (Diod. S. 2, 30, 1 everything is accomplished by a decision of the gods.—In 17, 1, 2 suntelei√sqai is simply ‘happen’). Cp. B 12:1 (prophetic saying of unknown origin). pra◊xiß suntelei√tai a course of action finds application Hm 4, 1, 11 (Diod. S. 26, 7 aÓsebhv sunetele÷sato pra◊xin=he perpetrated an impious deed). 3. to exhaust the supply of someth., pass. w. act. sense give out sunetele÷sqh oJ oi•noß touv ga¿mou J 2:3 v.l. (the act. = ‘blot out, destroy’ Jer 14:12; Ezk 7:15; TestLevi 5:4; corresp. the pass. Jer 14:15; 16:4; TestDan 6:4). 4. to come to the end of a duration, come to an end, be over (Dt 34:8; Job 1:5; Tob 10:7) Lk 2:21 v.l.; 4:2; Ac 21:27; B 16:6 (quot. of uncertain origin). Perh. this is the place for o¢tan me÷llhØ tauvta suntelei√sqai pa¿nta when all this (colloq.: when the time is when all this cp. vs. 2) is to come to an end Mk 13:4 (s. 2 above).—DELG s.v. te÷loß. M-M. TW. 149 sunte÷mnw pf. sunte÷tmhka. Pass.: aor. 3 pl. sunetmh/qhsan Da 9:24 Theod.; pf. 3 sg. sunte÷tmhtai Da 5:27; ptc. suntetmhme÷noß to put a limit to someth., freq. w. implication of abruptness, cut short, shorten, limit (Aeschyl., Thu. et al.; PCairZen 577, 11 [II BC]; LXX) of time (Philippides [Com. Att. III 308 Kock] 25 [IV/III BC] oJ to\n e˙niauto\n suntemw»n eiß mhvn∆ eºna; Da 5:26–28 LXX; 9:24 Theod.; Jos., Ant. 1, 152) tou\ß kairou/ß B 4:3. A passage not only of uncertain interpretation, but fraught w. textual difficulties as well, is lo/gon suntelw◊n kai« sunte÷mnwn poih/sei oJ ku/rioß Ro 9:28 (Is 10:22–23; these two compounds of sun- are also combined in Da 5:26–28 LXX; sim. Da 9:24 Theod.) the Lord will act by accomplishing (suntele÷w 2) his word and by shortening or cutting off; in this case the shortening is thought of as referring either to God’s promise to Israel, which will be fulfilled only to a limited degree (RLipsius, BWeiss), or to the Israelite nation, which is to enter into salvation trimmed and cut down, as a (vs. 27) ‘remnant’ (Jülicher, Sickenberger). Others take it to mean: The Lord will act by closing the account and shortening (the time), i.e. God will not prolong indefinitely the period of divine patience (Zahn; sim. also Hofmann and Althaus; cp. the NRSV ‘the Lord will execute his sentence . . . quickly and decisively’—Mnesimachus [Com. Att. II 436 Kock] 3, 4 [IV BC] su/ntemne=‘make it short, come to the point’; Musonius p. 87, 6 iºna suntemw»n ei¶pw=‘in short’; Psellus p. 232, 31 suntemw»n to\n lo/gon=I will speak concisely; Philostrat., Vi. Apollon. 7, 14 p. 268, 16 lo/gouß xuntemei√n pa¿ntaß=‘bring the speech to a sudden close’. S. CClassen, WienerStud 107/108, ’94/95, 330f on qu. of rhetorical aspect.).—M-M. 150 Amos 3:11 Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled. 12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.

:JKˆy`DtwønVm √rAa …w ΩzäObÎn ◊w JKY´ΩzUo ‹JKE;mIm dôîrwøh◊w X®r¡DaDh by ∞IbVs…w r™Ax hYˆwøh◊y y ∞DnOdSa ‹rAmDa hôO;k N#EkDl Amos 3:11 N‰zóOa_lådVb wâøa My™Ao∂rVk y¶E;tVv yöîrSaDh yªIÚpIm h%RoOrDh ly°I…xÅy ·rRvSaA;k ~hÎwøh◊y r∞AmDa hO;k Amos 3:12

:c®rDo qRv¶Rm √dIb…w h™DÚfIm t¶AaVpI;b Nw$ørVmâOvV;b ‹MyIbVváO¥yAh l#Ea ∂rVcy y ∞EnV;b …wlVxÎ…nˆy N∞E;k 1 dia» touvto ta¿de le÷gei ku/rioß oJ qeo/ß Tu/roß kuklo/qen hJ ghv sou e˙rhmwqh/setai kai« kata¿xei e˙k souv iscu/n sou kai« diarpagh/sontai ai cw◊rai÷ sou 12 ta¿de le÷gei ku/rioß o§n tro/pon o¢tan e˙kspa¿shØ oJ poimh\n e˙k sto/matoß touv le÷ontoß du/o ske÷lh h· lobo\n wÓti÷ou ou¢twß e˙kspasqh/sontai oi uioi« Israhl oi katoikouvnteß e˙n Samarei÷a kate÷nanti fulhvß kai« e˙n Damaskw◊ˆ ierei√ß

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11. Believers have always been the remnant. God always saves a remnant. This is all that has ever been promised.

E. The Lord Preserves the Remnant (v. 29)151 It should be noted that Paul uses spe÷rma here, as he does in Romans 9:7-

8. In 9:7 the word is used for the entire body of the physical descendents of Abraham, within which there was a elect remnant (oujd∆ o¢ti eisi« spe÷rma ∆Abraa¿m, pa¿nteß te÷kna: aÓll∆ ∆En ∆Isaa»k klhqh/setai÷ soi spe÷rma.) However, in v. 8 (touvt∆ e¶stin, ouj ta» te÷kna thvß sarko/ß, tauvta te÷kna touv Qeouv: aÓlla» ta» te÷kna thvß epaggeli÷aß logi÷zetai eiß spe÷rma.), the children of promise are reckoned to be the spe÷rma. Here in v. 29, the idea is, of course, the believing remnant is the spe÷rma. Yet apart from God’s mercy, the whole nation would have been destroyed—even the existence of the remnant itself is only because of grace. Furthermore, the only physical descendents, spe÷rma, of Abraham who are going to make it are those who believe—otherwise the entire nation, despite all their unconditionally given elective blessings, would be like Sodom and Gomorrah. This OT proof certainly demonstrates that God was righteous to condemn the unbelieving Israelites.

1. The Lord had preserved a remnant. They were not as Sodom and Gomorrah. But ONLY a remnant—not the entire nation, was blessed. The “remnant” that is spared in v. 29 is the remnant that receives salvation, v. 27. Romans 9:29 quotes Isaiah 1:9. The context of Isaiah 1152 demonstrates Israel’s desert of judgment and

151 ai« kaqw»ß proei÷rhken ∆HsaiŒaß ei mh\ Ku/rioß Sabaw»q e˙gkate÷lipen hJmi√n spe÷rma, wJß So/doma a·n e˙genh/qhmen, kai« wJß Go/morra a·n wJmoiw¿qhmen.

152:há∂d…wh◊y y¶EkVlAm …wh™D¥yIq ◊zIj◊y z¶DjDa M¢Dtwøy …whªD¥yˆΩzUo y°EmyI;b MÊ¡DlDv…wryˆw hä∂d…wh◊y_lAo hYÎzDj r∞RvSa Xw$ømDa_NRb …wh∞DyVoAv◊y ‹NwøzSj Is. 1:1

:yÌb …woVv¶DÚp M™Eh◊w yI;tVm$Amwør◊w yI;tVlâå;dˆ…g ‹MyˆnD;b r¡E;bî;d h™Dwh◊y y¶I;k X®r$Ra yˆny ∞IzSaAh◊w ‹My‹AmDv …wôoVmIv Is. 1:2 :NDnwø;bVtIh añøl y™I;mAo o$ådÎy aâøl ‹ lEa ∂rVcy wy¡DlDoV;b s…wâbEa rwäømSjÅw …whYńOq ‹rwøv oñådÎy Is. 1:3

:rwáøjDa …wrñOzÎn l™Ea ∂rVcy vwõødVq_tRa …wöxSaÌn hGÎwh◊y_tRa …wâb◊zDo My¡ItyIjVvAm My™InD;b My$IoérVm oår∞Rz N$OwDo dRb∞R;k MAo£ a#EfOj ywâø…g —ywâøh Is. 1:4

:y`D…wå;d b™DbEl_lDk ◊w y$IlFjDl vaêør_lD;k hó∂rDs …wpy ∞Iswø;t dwäøo …wö;kUt h¶Rm l ∞Ao Is. 1:5 :NRm`DÚvA;b h™DkV;kür añøl ◊w …wv$D;bUj aâøl ◊w ‹…wr‚Oz_aøl h¡D¥yîrVf h∞D;kAm…w hä∂r…w;bAj◊w oAx¶RÚp M$OtVm wâø;b_NyÈa ‹vaør_dAo◊w l‰gô®r_PA;kIm Is.

1:6 :MyáîrÎz t¶AkEÚpVhAmV;k h™DmDmVv…w ;h$DtOa My ∞IlVkOa ‹MyîrÎz ‹MRk √;d ◊g‰nVl M#RkVtAm √dAa v¡Ea twâøpürVc M™RkyérDo h$DmDmVv M∞RkVx√rAa Is. 1:7

:há∂r…wx◊n ry¶IoV;k h™DvVqImVb h¶Dn…wlVmI;k M®r¡DkVb h∞D;kUsV;k Nwäø¥yIx_tAb hñ∂rVtwøn ◊w Is. 1:8 s :…wnyÌm ∂;d hä∂rOmSoAl …wnyYˆyDh MêOdVsI;k f¡DoVmI;k dyäîrDc …wn¢Dl ry¶Itwøh tw$øaDbVx h∞DØwh◊y ‹yEl…wl Is. 1:9

:há∂rOmSo M¶Ao …wny™EhølTa tñårwø;t …wny¢IzSaAh MúOdVs y ∞EnyIxVq h™DØwh◊y_rAb√d …wñoVmIv Is. 1:10 :yI;tVxDpDj añøl Myäîd…w;tAo◊w My¢IcDbVk…w My¬îrDÚp M°åd ◊w My¡IayîrVm bRl ∞Ej◊w My™IlyEa twñølOo yI;tVo¢AbDc hØwh◊y r∞Amaøy ‹MRkyEjVbz_bOr

y§I;l_hD;mDl Is. 1:11 :yá∂rExSj sñOm √r M™Rk √d‰¥yIm taöøz vñé;qIb_yIm y¡DnDÚp twäøa ∂rEl …wa$øbDt y ∞I;k Is. 1:12

:há∂rDxSoÅw N‰w™Da l¶Ak…wa_aøl a$∂rVqIm aêørVq ‹tD;bAv◊w v®dôOj y¡Il ay™Ih h¢DbEowø;t t®r¬OfVq a ◊w$Dv_tAj◊nIm ‹ayIbDh …wpy#Iswøt aâøl Is. 1:13

:aáøc◊n yIty™EaVlˆn jåróOfDl y™AlDo …wñyDh y$IvVpÅn h∞Da ◊nDc ‹MRkyédSowøm…w M§RkyEv√dDj Is. 1:14

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exile on account of the nation’s sin: Is. 1:2 Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. 3 The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. 4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. 5 Why should ye be stricken any more? ye will revolt more and more: the whole head is sick, and the whole heart faint. 6 From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. 7 Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. 8 And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city. 9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.153

This is the verse quoted in Romans 9:29. Is. 1:10 Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. -We can see from this that the nation of Israel was as worthy of judgment,

both temporal and eternal, as was Sodom. The fact that they had the blessings of Romans 9:1-5 did not change this fact; the

:…waElDm My¶Im ∂;d M™Rkyéd ◊y Ao¡EmOv yˆ…n ∞RnyEa h™D;lIpVt …wñ;b√rAt_yÌ;k M¢A…g M$R;kIm ‹yÅnyEo My§IlVoAa M#RkyEÚpA;k M∞RkVcîrDpVb…w Is. 1:15

:AoáérDh …wäl √dIj y¡DnyEo d‰g ∞R…nIm M™RkyElVlAoAm AoõOr …wry¢IsDh …w$;kÅΩzIh ‹…wxSjår Is. 1:16 s :hDnDmVlAa …wbyäîr Mw$øtÎy …wâfVpIv XwóømDj …wêrVÚvAa f™DÚpVvIm …wñv√rî;d b¢EfyEh …wõdVmIl Is. 1:17

:…wáyVhy rRm¶R…xA;k o™Dlwø;tAk …wmyñî;dVaÅy_MIa …wny$I;bVlÅy gRl ∞RÚvA;k ‹MyˆnDÚvA;k M§RkyEaDfSj …w ∏yVhIy_MIa hØ¡Dwh◊y r∞Amaøy h™DjVk`D…wˆn ◊w a¢Dn_…wkVl Is. 1:18

:…wlÈkaø;t X®r™DaDh b…wñf M¡R;tVoAmVv…w …wäbaø;t_MIa Is. 1:19 s :rE;bî;d h™DØwh◊y y¶IÚp y¢I;k …w$lV;kUaV;t b®r∞Rj M¡RtyîrVm…w …wänSaDmV;t_MIa ◊w Is. 1:20

:MyÌjV…xårVm h¶D;tAo◊w ;h™D;b Ny¶IlÎy q®d¢Rx f#DÚpVvIm y ∞ItSaElVm h¡DnDmTa‰n h™Dy √rIq hYÎnwøzVl h∞Dt◊yDh ‹hDkyEa Is. 1:21 :My`D;mA;b l…wñhDm JK™EaVbDs My¡IgyIsVl h∞DyDh JK™EÚpVsA;k Is. 1:22

p :MRhyElSa awñøbÎy_aáøl h™DnDmVlAa byñîr◊w …wf$OÚpVvy aâøl ‹MwøtÎy My¡InOmVlAv PäédOr◊w dAj$Ov b∞EhOa ‹wø;lU;k My$IbÎ…nÅ…g ‹yérVbAj◊w My#îr√rwøs JKˆyâårDc Is. 1:23

:y`Db◊ywøaEm h™DmVqÎ…nIa ◊w y$årD…xIm M∞EjÎ…nRa ywøh£ l¡Ea ∂rVcy ry™IbSa tw$øaDbVx h∞DØwh◊y ‹NwødDa`Dh M§Ua ◊n N#EkDl Is. 1:24 :JKˆy`DlyîdV;b_lD;k h∂ry™IsDa ◊w JKˆy¡DgyIs räO;bA;k PõOrVxRa ◊w JKˆy$AlDo ‹yîdÎy hDby§IvDa ◊w Is. 1:25

:hDnDmTa‰n h™Dy √rIq q®d$R…xAh ry ∞Io ‹JKDl aérô∂;qˆy N#Ek_yérSjAa h¡D;lIjV;tAbV;k JKˆy™AxSoOy ◊w hYÎnOvaâîrDbV;k ‹JKˆy‹AfVpOv hDby§IvDa ◊w Is. 1:26 :há∂q ∂dVxI;b Dhy™RbDv◊w hó®dDÚpI;t f∞DÚpVvImV;b Nwäø¥yIx Is. 1:27

:…wálVky h™Dwh◊y y¶Eb◊zOo◊w wó∂;dVjÅy My™IaDÚfAj◊w My¢IoVvOÚp rRbªRv◊w Is. 1:28 :MR;t√rAjV;b r¶RvSa twäø…nÅ…gAhEm …w$rVÚpVj°At◊w M¡R;t√dAmSj r∞RvSa My™IlyEaEm …wv$Oby y ∞I;k Is. 1:29

:;hDl Ny¶Ea My™Am_rRvSa hYÎ…nÅgVká…w Dh¡RlDo tRl ∞RbOn h™DlEaV;k …wYyVhIt y ∞I;k Is. 1:30 s :hR;bAkVm Ny¶Ea ◊w wä∂;dVjÅy M¢RhyńVv …wµrSoDb…w XwóøxyˆnVl wäølSoOp…w t®r$Oo◊nIl ‹NOsDjRh h§DyDh◊w Is. 1:31

153 kai« ei mh\ ku/rioß sabawq e˙gkate÷lipen hJmi√n spe÷rma wJß Sodoma a·n e˙genh/qhmen kai« wJß Gomorra a·n wJmoiw¿qhmen.

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multitude of their sacrifices—although appointed by the Lord—did not make them acceptable, v. 11-15.

11 To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats. 12 When ye come to appear before me, who hath required this at your hand, to tread my courts? 13 Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. 14 Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. 15 And when ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood.

v. 16-20 are similar to the potter/clay image of Jeremiah 18; If they

repent, God will pardon them, and if they do not, they will be judged.

Is. 1:16 Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil; 17 Learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. 18 Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. 19 If ye be willing and obedient, ye shall eat the good of the land: 20 But if ye refuse and rebel, ye shall be devoured with the sword: for the mouth of the LORD hath spoken it.

v. 21-23 show that God was not obligated to and would not automatically

spare the city of Jerusalem from punishment.

Is. 1:21 How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. 22 Thy silver is become dross, thy wine mixed with water: 23 Thy princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come unto them.

v. 24-31 show that only the believing and obedient remant receives the

“redemption” and believing Jerusalemites will be called “the city of righteousness” (cf. Jeremiah’s “the LORD our righteousness” for the Messiah, Jer 23:6; and for Jerusalem and Judah by imputation, Jer 33:16). The rest are destroyed and consumed, v. 28, and burn in hell forever, v. 31.

24 Therefore saith the Lord, the LORD of hosts, the mighty One of Israel, Ah, I will ease me of mine adversaries, and avenge me of mine enemies: 25 And I will turn my hand upon thee, and purely purge away thy dross, and take away all thy

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tin: 26 And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city. 27 Zion shall be redeemed with judgment, and her converts with righteousness. 28 And the destruction of the transgressors and of the sinners shall be together, and they that forsake the LORD shall be consumed. 29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. 30 For ye shall be as an oak whose leaf fadeth, and as a garden that hath no water. 31 And the strong shall be as tow, and the maker of it as a spark, and they shall both burn together, and none shall quench them.

Thus, Isaiah 1 is very clear that only the believing remnant of Israel would be spared, and the national deliverance promised to the entire nation would take place when all unbelievers were removed, namely, at the end of the Tribulation and the start of the Millenium. 2. Sodom and Gomorrah have long symbolized complete destruction,

as they were divinely judged for their moral perversion. 3. If the Lord had not left a seed, posterity, a very small remnant,

Israel would have mirrored the annihilation of the two corrupt cities of the east. According to the prophet Isaiah, Israel was in sad shape–the whole head was sick, etc. (cf. Isaiah 1).

4. The Lord Sabaoth (Ku/rioß Sabaw»q) stands for “Lord of armies/hosts” and is translated “Lord of hosts.” The term signifies the Lord’s all-encompassing lordship and power. He has the ability to fiercely and thoroughly judge the nations, even Israel. But He withheld His judgment by preserving a seed.

5. The Lord of Sabaoth preserves a remnant, and through the remnant the nations stave off destruction (cf. Mt. 5:14-16). Application: God spares the nations today for the sake of His people. When they are removed, He will send the Tribulation judgments upon the world. The blessings the worldly receive, from water to drink (that is not turned into blood), to national stability, to freedom from plagues, etc. are all because of the Lord’s love for His people, both those who currently belong to Him, and the elect who have not yet believed, 2 Peter 3:9. We should view all of these material and physical blessings as blessings bestowed upon us through our blessing High Priest and Mediator, Jesus Christ.

6. Even in Israel, God saved a remnant. His promises were consistent to Israel. God is faithful to His Word. He is faithful to His Word to save believers.

VI. The Stumbling at Salvation—Faith prevents stumbling, but works lead to stumbling (Romans 9:30-33)154

154 Rom. 9:30 Ti÷ ou™n e˙rouvmen; o¢ti e¶qnh, ta» mh\ diw¿konta dikaiosu/nhn, kate÷labe dikaiosu/nhn, dikaiosu/nhn de« th\n e˙k pi÷stewß: 31 ∆Israh\l de« diw¿kwn no/mon dikaiosu/nhß, eiß no/mon dikaiosu/nhß oujk e¶fqase. 32 diati÷; o¢ti oujk e˙k pi÷stewß, aÓll∆ wJß e˙x e¶rgwn no/mou. prose÷koyan ga»r tw◊ li÷qw touv prosko/mmatoß, 33 kaqw»ß ge÷graptai, ∆Idou\ ti÷qhmi e˙n Siw»n

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A. Faith Prevents Stumbling (v. 30, 33e) 1. Paul presents a stunning message that those who were not the

people of God would be called His children and beloved. Unbelieving Jews would be converted, and Gentiles would be added to the ranks of children of God. Not only so, but the believing Jews would be but a remnant. The fact that God would save believing Gentiles, while not an emphasis throughout the passage, is taught in Romans 9 and the passages Paul refers to (as Jeremiah 18:7-10; Isaiah 19:25, etc.). Keep in mind that Romans 9:30-31 is the sentence—the sentence states, “This is why God has rejected unbelieving Israel but accepted believing Gentiles.” The fact that Gentiles, not Jews only, could believe and be saved was also a major theme of Romans 1-8 (cf. Rom 1:16; 2:9-10).

2. Paul follows this up by asking his readers what conclusion we should draw concerning all of this? Why does Israel have but a remnant, and why are Gentiles included as the children of God? a. The answer to the first part of the question answers the

question the reader may have asked in v. 1-5: that is, why did Israel reject God seeing they had numerous and unique advantages to be saved? It also answers why most Jews are not part of the seed promise (v. 6-9), why God did not choose them for salvation (v. 10-13), why God hardened them (v. 14-24), and why they are excluded from the remnant (v. 25-29).

b. V. 30-33 also tell us why so many religious people are unsaved and why many non-religious people eventually receive Christ. The answer is in the approach to Christ: does one come by faith or does he come by works? If one comes by faith, he receives righteousness and Christ is His foundation. If he comes by works, he does not receive righteousness, and Christ becomes a stumblingstone.

3. Paul first deals with the Gentiles. They received the righteousness of God and became vessels of mercy, even though the covenants and promises were to the Jews. They attained to righteousness because they came by faith.

4. Note that this does not say that all Gentiles attained to righteousness. The e¶qnh are not all individual Gentiles, or Gentiles as a class, but the called ex eqnw ◊n of v. 24. Some commentators have made a point from the fact that e¶qnh is non-articular in the verse, and used that to prove that not all Gentiles, but only believing ones, are in view in the passage. However, this differentiation is not sustatined by an examination of the articularity or lack thereof with e¶qnh in Romans (see the other references in Rom 1:5, 13; 2:14, 24; 3:29; 4:17-18; 9:24, 30; 10:19;

li÷qon prosko/mmatoß kai« pe÷tran skanda¿lou: kai« pa◊ß oJ pisteu/wn e˙p∆ aujtw◊ ouj kataiscunqh/setai.

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11:11-13, 25; 15:9-12, 16, 18, 27; 16:4, 26). 5. Paul says that they initially did not follow or pursue after

righteousness. They were not pursuing righteousness (as ta» mh\ diw¿konta), not trying to seize it. Attaining righteousness was not their goal in life. They lived life fulfilling the lusts of their flesh (cf. Rom. 1:18-32). The sequence diw¿kw155/katalamba¿nw156 is

155 diw¿kw impf. e˙di÷wkon; fut. diw¿xw (B-D-F §77); 1 aor. e˙di÷wxa, pass. e˙diw¿cqhn; pf. pass. ptc. dediwgme÷noß (Hom.+) 1. to move rapidly and decisively toward an objective, hasten, run, press on (Il. 23, 344; Aeschyl., Sept. 91; X., An. 6, 5, 25; Hg 1:9; Is 13:14; Philo, Virt. 30 diw¿kousi kai« e˙pitre÷cousin) kata» skopo/n toward the goal Phil 3:14; cp. vs. 12 (on the combination w. katalamba¿nw cp. Hdt. 9, 58, 4; Lucian, Herm. 77; Sir 11:10; La 1:3 v.l.). 2. to harass someone, esp. because of beliefs, persecute (OGI 532, 25) tina¿ someone (1 Macc 5:22; En 99:14; Jos., Ant. 12, 272; apolog.) Mt 5:11f, 44; 10:23; Lk 11:49; 21:12; J 5:16; 15:20; Ac 7:52; 9:4f; 22:4, 7f; 26:11, 14f; Ro 12:14; 1 Cor 4:12; 15:9; Gal 1:13, 23; 4:29; Phil 3:6; Rv 12:13; AcPl Ha 11:17f; D 1:3; 16:4; B 20:2; Dg 7:5; e˙n qana¿tw d. persecute to death B 5:11. Pass. (Lucian, D. Mar. 9, 1) Mt 5:10 (=Pol. 2:3); 2 Cor 4:9; Gal 5:11; 6:12; 2 Ti 3:12; IMg 8:2; ITr 9:1; 1 Cl 4:13; 5:2; 6:2; 45:4; Dg 5:11, 17. Of plots against Joseph 1 Cl 4:9. 3. to cause to run or set in motion, drive away, drive out (Od. 18, 409; Hdt. 9, 77, 2a me÷cri Qessali÷hß, 2b e˙k t. ghvß, 3; POxy 943, 5; BGU 954, 7–9 o¢pwß diw¿xhØß aÓp∆ e˙mouv t. dai÷mona [VI AD?, Christ.]; Cat. Cod. Astr. VIII/2 p. 174, 20); w. e˙k Mt 10:23 v.l. (cp. our ‘run someone out of town’); w. aÓpo/ 23:34 (d. ei¶ß ti as Appian, Bell. Civ. 2, 14 §52). 4. to follow in haste in order to find someth., run after, pursue a. lit. mhde« diw¿xhte do not run after (them) Lk 17:23 (cp. X., Mem. 2, 8, 6; SIG 1168, 112). b. fig. pursue, strive for, seek after, aspire to someth. (Thu. 2, 63, 1 tima¿ß; Pla., Gorg. 482e aÓlh/qeian; Dio Chrys. 60 + 61 [77 + 78], 26 plou/touß; Ael. Aristid. 29, 1 K.=40 p. 751 D.; Is 5:11; Hos 6:3; Sir 31:5; Philo, Somn. 1, 199 hJdonh\n d.; Jos., Ant. 6, 263 to\ di÷kaion) dikaiosu/nhn (Pr 15:9) uprightness Ro 9:30; 1 Ti 6:11; 2 Ti 2:22; 2 Cl 18:2. no/mon dikaiosu/nhß Ro 9:31 (cp. 2 Esdr 9:4); hospitality 12:13. Pursue what makes for peace 14:19; cp. Hb 12:14.—OT citation: 1 Pt 3:11 (Ps 33:15); 1 Cl 22:5; cp. 2 Cl 10:2.—Love 1 Cor 14:1; virtue (Maximus Tyr. 15, 7c) 2 Cl 10:1; what is good (Alex. Aphr., An. Mant. II/1 p. 155, 31 d. to\ kalo/n) 1 Th 5:15.—diw¿konteß aÓntapo/doma in pursuit of recompense D 5:2 = B 20:2 (Is 1:23); cp. 2 Cl 20:4.—B. 700. DELG. M-M. TW. Sv. 156 katalamba¿nw (s. lamba¿nw; Hom.+) 2 aor. kate÷labon; pf. katei÷lhfa. Mid.: fut. katalh/yomai LXX; 2 aor. katelabo/mhn. Pass.: fut. 3 pl. katalh(m)qh/sontai (PsSol 15:9); 1 aor. katelh/mfqhn Phil 3:12 (B-D-F §101 p. 53 s.v. lamb.; Mlt-H. 246f s.v. lamb.; on the form kateilh/fqh J 8:4 in the older NT editions s. W-S. §12, 1); pf. 3 sg. katei÷lhptai, ptc. kateilhmme÷noß. Gener. ‘to seize, lay hold of’ (of forceful seizure Plut., Cleom. 806 [4, 2]; POxy 1101, 26; PsSol 8:19) 1. to make someth. one’s own, win, attain, act. and pass. (Diog. L. 5, 12 katalamba¿nw means ‘come into possession of an inheritance’); abs. (though to\ brabei√on is to be supplied fr. the context) of the winning of a prize 1 Cor 9:24. As a result of diw¿kein (cp. Diod. S. 17, 73, 3 e˙pidiw¿kwn . . . to\n Darei√on . . . katalabw¿n; Sir 11:10 e˙a»n diw¿khØß, ouj mh\ katala¿bhØß; 27:8) Phil 3:12a, 13: Cristo/n, corresp. to katelh/mfqhn uJpo\ Cristouv ∆I. vs. 12b. dikaiosu/nhn Ro 9:30. e˙pi÷gnwsin patro/ß p. 520 Dg 10:1 cj (vGebhardt for kai« la¿bhØß). The pass. is found in the mng. make one’s own in the ending of Mark in the Freer ms. 3 (KHaacker, ZNW 63, ’72, 125–29).—This may also be the mng. of k. in J 1:5 hJ skoti÷a aujto\ (=to\ fw◊ß) ouj kate÷laben (-lamba¿nei Tat. 13, 1; cp. Arrian., An. Alex. 1, 5, 10 ei nu\x aujtou\ß katalh/yetai ‘if the night would overtake them’; here preceded in 1, 5, 9 by k. in the sense ‘occupy’ of positions above a plain; s. Wetstein on J 1:5 and 2b below) the darkness did not grasp it (Hdb. ad loc.; so also Bultmann, and similarly JDyer, JBL 79, ’60, 70f: appreciate), in which case grasp easily passes over to the sense comprehend (the act. [for the mid. in the same sense s. 4a below] has the latter sense in Pla., Phdr. 250d; Polyb. 8, 4, 6; Dionys. Hal. 5, 46, 3; PTebt 15, 5; 38, 18; EpArist 1; Aristobul. [Eus., PE 8, 10, 10 and 17=Denis 219, 18 and 221, 5/Holladay p. 140, 2f and 148, 3]; Philo, Mut. Nom. 4; Jos., Vi. 56). Most Greek commentators since Origen take k. here as overcome, suppress (Hdt. 1, 46 k. tinw◊n aujxanome÷nhn th\n du/namin; 1, 87 to\ puvr; WNagel, ZNW 50, ’59, 132–37). So Goodsp. put out

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a familiar one denoting pursuit and catching up or overtaking (Gen 31:23; Ex 15:9; Deut 19:6; 2 Kings 25:5; Ode 1:9; Sir 11:10; 27:8157; cf. also Joshua 2:5; 1 Samuel 30:8; Psalm 7:5 (6, LXX);

(Probs. 93f). But perh. J intended to include both mngs. here (so FGingrich, ClW 37, ’43, 77), and some such transl. as master would suggest this (so MSmith, JBL 64, ’45, 510f). 2. to gain control of someone through pursuit, catch up with, seize a. of authority figures catch up with, overtake (Hdt. 1:63 tou\ß feu/gontaß; Polyb. 1:47; Gen. 31:23; Judg 18:22; PsSol 15:8) diwko/menoi katelh/mfqhsan they were pursued and overtaken AcPl Ha 11, 18. b. mostly of varieties of evil seize w. hostile intent, overtake, come upon (Hom.+; oft. LXX; TestSol 2:4 D; Wetstein and Zahn [comm.] on J 1:5 for other exx.; s. also SIG 434/5, 14) mh\ hJma◊ß katala¿bhØ kaka¿ lest evil overtake us (cp. Gen 19:19; Num 32:23) 2 Cl 10:1; cp. B 4:1. Of a hostile divinity o¢pou e˙a»n aujto\n katala¿bhØ wherever it seizes him (the sick man) Mk 9:18. c. esp. used of night, evening, darkness coming upon a pers. (Dionys. Hal. 2, 51, 3 e˚spe÷ra ga»r aujtou\ß kate÷laben; Lucian, Tox. 31; 52; Philo, De Jos. 145; Jos., Ant. 5, 61 katalabouvsa nu/x, Vi. 329 [GrBar 9:1]. But the thought in these instances is not necessarily always that of night as something hostile to humans in general. k. can also mean simply ‘arrive’, ‘come on’, as in numerous exx. cited by Wetstein [above]; s. also Dionys. Hal. 10, 56, 1 epei« kate÷laben oJ t. aÓrcairesiw◊n kairo/ß; Strabo 3, 1, 5; Jos., Ant. 4, 78) GJs 14:1 kate÷laben (-e˙balen pap) aujto\n nu/x; J 6:17 v.l. skoti÷a. In imagery, w. sugg. of sense in 2b: 12:35. 3. to come upon someone, with implication of surprise, catch a. of moral authorities catch, detect (PLille 3, 58 [III BC]; Just., D. 47, 5 [noncanonical dominical saying]; PRyl 138, 15. Esp. of the detection of adultery Epict. 2, 4, 1; BGU 1024 III, 11; Sus 58) tina» e˙pi÷ tini someone in someth. e˙pi« moicei÷a in adultery (Diod. S. 10, 20, 2 e˙pi« moicei÷a kateilhmme÷nh) J 8:3 a woman caught in the act of adultery. Pass. (Just., A I, 47, 6) w. ptc. indicating the punishable act e˙p∆ aujtofw¿rw moicouome÷nh in the act of committing adultery vs. 4. b. of a thief: in imagery of the coming of ‘the day’, unexpected by the ‘children of darkness’ and fraught w. danger for them 1 Th 5:4. 4. to process information, understand, grasp a. learn about someth. through process of inquiry, mid. grasp, find, understand (Dionys. Hal. 2, 66, 6; Sext. Emp., Math. 7, 288; Vett. Val. 225, 8; TestJob 37:6 ta» ba¿qh touv kuri÷ou al.; Philo, Mos. 1, 278; Jos., Ant. 8, 167; Tat. 4:2 [on Ro 1:20]; Ath. 5, 2; 24, 2) w. acc. and inf. Ac 25:25. W. o¢ti foll. 4:13; 10:34. W. indirect discourse foll. Eph 3:18. b. on J 1:5 s. 1 and 2 above.—B. 701; 1207. M-M. TW. 157 Gen. 31:23 kai« paralabw»n pa¿ntaß tou\ß aÓdelfou\ß aujtouv meq∆ e˚autouv e˙di÷wxen ojpi÷sw aujtouv oJdo\n hJmerw◊n e˚pta» kai« kate÷laben aujto\n e˙n tw◊ˆ o¡rei tw◊ˆ Galaad 23 And having taken his brethren with him, he pursued after him seven days’ journey, and overtook him on Mount Galaad. Ex. 15:9 ei•pen oJ e˙cqro/ß diw¿xaß katalh/myomai meriw◊ skuvla e˙mplh/sw yuch/n mou aÓnelw◊ thvØ macai÷rhØ mou kurieu/sei hJ cei÷r mou The enemy said, I will pursue, I will overtake, I will divide the spoils; I will satisfy my soul, I will destroy with my sword, my hand shall have dominion. Deut. 19:6 iºna mh\ diw¿xaß oJ aÓgcisteu/wn touv aiºmatoß ojpi÷sw touv foneu/santoß o¢ti parateqe÷rmantai thvØ kardi÷a kai« katala¿bhØ aujto/n e˙a»n makrote÷ra h™Ø hJ oJdo/ß kai« pata¿xhØ aujtouv th\n yuch/n kai« aÓpoqa¿nhØ kai« tou/tw oujk e¶stin kri÷siß qana¿tou o¢ti ouj misw◊n h™n aujto\n pro\ thvß e˙cqe«ß kai« pro\ thvß tri÷thß Lest the avenger of blood pursue after the slayer, because his heart is hot, and overtake him, if the way be too long, and slay him, though there is to this man no sentence of death, because he hated him not in time past. 2Kings 25:5 kai« e˙di÷wxen hJ du/namiß tw◊n Caldai÷wn ojpi÷sw touv basile÷wß kai« kate÷labon aujto\n e˙n Arabwq Iericw kai« pa◊sa hJ du/namiß aujtouv diespa¿rh e˙pa¿nwqen aujtouv And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him.

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Lam 1:3).158 A race image, similar to that of Phil 3:12ff.;159 1 Cor 9:24;160 is also in view; there also we have katalamba¿nw. a. Some of the most unlikely people to receive Christ actually

do. God performs the miracle. b. Do not faint in preaching the gospel, or living out a godly

testimony to the lost. They just may come to Christ. 6. They Jews lived an outwardly righteous life, but they did not attain

unto righteousness. The Gentiles, however, did. The picture Paul paints is of someone feverishly running a race with a first-place finish in mind, and finally reaching the goal, apprehending the prize. One should note the frequent repetition of dikaiosu/nh in this concluding section of Romans 9. It illustrates the central place in the book of Romans and the theme of the book as a whole, namely, “The Righteousness of God.”

7. The irony is that the Gentiles were not running the race, yet they had a first grip on the prize of righteousness. This is because the Lord gives salvation to those who believe on Him, not to those

Ode. 1:9 ei•pen oJ e˙cqro/ß diw¿xaß katalh/myomai meriw◊ skuvla e˙mplh/sw yuch/n mou aÓnelw◊ thvØ macai÷rhØ mou kurieu/sei hJ cei÷r mou Sir. 11:10 te÷knon mh\ peri« polla» e¶stwsan ai pra¿xeiß sou e˙a»n plhqu/nhØß oujk aÓqwwqh/shØ kai« e˙a»n diw¿khØß ouj mh\ katala¿bhØß kai« ouj mh\ e˙kfu/ghØß diadra¿ß My son, meddle not with many matters: for if thou meddle much, thou shalt not be innocent; and if thou follow after, thou shalt not obtain, neither shalt thou escape by fleeing. Sir. 27:8 e˙a»n diw¿khØß to\ di÷kaion katalh/myhØ kai« e˙ndu/shØ aujto\ wJß podh/rh do/xhß Sir. 27:8 If thou followest righteousness, thou shalt obtain her, and put her on, as a glorious long robe. 158 Joshua 2:5 wJß de« hJ pu/lh e˙klei÷eto e˙n tw◊ˆ sko/tei kai« oi a‡ndreß e˙xhvlqon oujk e˙pi÷stamai pouv pepo/reuntai katadiw¿xate ojpi÷sw aujtw◊n ei katalh/myesqe aujtou/ß 5 but when the gate was shut in the evening, the men went out; I know not whither they are gone: follow after them, if ye may overtake them. 1 Samuel 30:8 kai« e˙phrw¿thsen Dauid dia» touv kuri÷ou le÷gwn ei katadiw¿xw ojpi÷sw touv geddour tou/tou ei katalh/myomai aujtou/ß kai« ei•pen aujtw◊ˆ katadi÷wke o¢ti katalamba¿nwn katalh/myhØ kai« e˙xairou/menoß e˙xelhvØ And David enquired of the Lord, saying, Shall I pursue after this troop? shall I overtake them? and he said to him, Pursue, for thou shalt surely overtake them, and thou shalt surely rescue the captives. Psalm 7:6 (LXX; v. 5 KJV) 6 katadiw¿xai a‡ra oJ e˙cqro\ß th\n yuch/n mou kai« katala¿boi kai« katapath/sai eiß ghvn th\n zwh/n mou kai« th\n do/xan mou eiß couvn kataskhnw¿sai dia¿yalma Let the enemy persecute my soul, an take it; and let him trample my life on the ground, and lay my glory in the dust. Pause. Lam 1:3 metwki÷sqh hJ Ioudai÷a aÓpo\ tapeinw¿sewß aujthvß kai« aÓpo\ plh/qouß doulei÷aß aujthvß e˙ka¿qisen e˙n e¶qnesin oujc eu∞ren aÓna¿pausin pa¿nteß oi katadiw¿konteß aujth\n kate÷labon aujth\n aÓna» me÷son tw◊n qlibo/ntwn GIMEL. Judea is gone into captivity by reason of her affliction, and by reason of the abundance of her servitude: she dwells among the nations, she has not found rest: all her pursuers have overtaken her between her oppressors. 159 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. oujc o¢ti h¡dh e¶labon, h£ h¡dh tetelei÷wmai: diw¿kw de÷, ei kai« katalabw e˙f∆ w— kai« katelhfyhn uJpo\ touv Cristouv ∆Ihsouv. 160 oujk oi¶date o¢ti oi e˙n stadi÷w tre÷conteß pa¿nteß me«n tre÷cousin, ei–ß de« lamba¿nei to\ brabei√on; ou¢tw tre÷cete, iºna katala¿bhte. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

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who work for it (compare the OT example of the Ninevites). Salvation is of the Lord (cf. Jonah 2:9).

8. Paul clarifies the understanding of righteousness by saying that it is of faith (ek pi÷stewß). Righteousness finds is source in faith, it springs out from faith, and is rooted in faith. No other means but faith will lead to the receipt of righteousness. The Gentiles followed this formula and received righteousness.

9. The reason anybody is saved is because he comes to Jesus Christ by faith; he then receives the righteousness of God. Faith in the Messiah prevents one’s stumbling over the Messiah. Works, however, produce stumbling.

B. Works Produce Stumbling (vv. 31-33d)161

161 In v. 32, the UBS omits the TR’s no/mou, and ga»r, rejecting the overwhelming majority (95%+) of MSS because of Aleph, A, and B, and creating rough grammar by removing the transition word. The pa◊ß of the TR in v. 33 is omitted in the UBS, once again, following the same 3 exceedingly poor MSS (Aleph & B, with A) against 95%+ of the evidence. The explicit affirmation that salvation is for “all” who believe, which is most pertient to Paul’s argument in Romans 9, and which provides an important part of the Scriptural transition to Romans 10, where that freedom of all to come to Christ is the explicit point, is lost in the UBS. Furthermore, the UBS includes the “all” in Romans 10:11 where the same verse is quoted (and where the Pa◊ß, here is not removed, is again important). The UBS makes Paul quote a verse one way 12 verses before he quotes it again another way, while the TR preserves the parallel and makes Paul quote the verse the same way both times. A quotation from Philip Mauro, as follows: “But there are other characteristics of this old MS (Sinaiticus) which have to be taken into consideration if a correct estimate of its evidential value is to be reached. Thus, there are internal evidences that lead to the conclusion that it was the work of the scribe who was singularly careless, or incompetent or both. In this MS the arrangement of the lines is peculiar, there being four columns on each page, each line containing about twelve letters... all capitals run together. There is no attempt to end a word at the end of a line, for even words having only two letters as en, ek, are split in the middle, the last letter being carried over to the beginning of the next line, though there was ample room for it on the line preceding. This and other peculiarities give us an idea of the character and competence of the scribe.” Which Version, p. 45. A few more words from Dr. Scrivener on the character of the Sinaiticus: “This manuscript must have been derived from one more ancient, in which the lines were similarly divided, since the writer occasionally omits just the number of letters which would suffice to fill a line, and that to the utter ruin of the sense: as if his eye had heedlessly wandered to the line immediately below. Instances of this want of care will be found (in) Luke 21:8; 22:25, perhaps John 4:45;12;25, where complete lines are omitted; John, 19:26; Heb. 13:18 (Partly corrected); Apoc. 8:16; 19:12; 22:2, where the copyist passed in the middle of a line to the corresponding portion of the line below. It must be confessed, indeed, that the Codex Sinaiticus abounds with similar errors of the eye and pen, to an extent not unparalleled, but happily rather unusual in documents of first-rate importance; so that Tregelles has freely pronounced that 'the state of text, as proceeding from the first scribe, may be regarded as very rough.’” Collation on the Codex Sinaiaticus, p. XV. The verdict which Dr. Hoskier passes on the Codex Vaticanus: “That B is guilty of laches, of a tendency to ‘improve’ and of ‘sunstroke’ amounting to doctrinal bias. That the maligned Textus Receptus served in large measure as the base which B tampered with and changed, and that the Church at large recognized all this until the year 1881, when Hortism in other words Alexandrianism was allowed free play, and has not since retraced the path to sound traditions.” Codex B and Its Allies, Part I, p. 465. With regard to the corruptions of these two manuscripts, Dean Burgon says: (1) The impurity of the Texts exhibited by Codices B and Aleph is not a matter of opinion, but a matter of fact. These are two of the least trustworthy documents in existence... Codices B and Aleph are, demonstrably nothing else but specimens of the depraved class thus characterized. Next:

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1. Even though v. 31-33d has been divided like this, it is important to keep in mind that the actual sentence is v. 30-31.

2. Israel followed hard after the law of righteousness, but they did not attain to the law of righteousness, because they sought it by works.

3. The Jews pursued tirelessly for the prize of righteousness by outwardly keeping the commands of the law, but they never reached the standard of righteousness.

4. Law of righteousness (no/mon dikaiosu/nhß) has the idea of absolute standard, or guiding principle (cf. Rom. 7:23, 25).162 They tried to make their lives mirror the standard of righteousness, but they never attained that standard.

5. The word the KJV renders attained in v. 30 (kate÷labe) is a different Greek word than the word attained in v. 31 (e¶fqase).163

(2) We assert that, so manifest are the disfigurements jointly and exclusively exhibited by Codices B and Aleph that instead of accepting these codices as the ‘independent’ witnesses to the impaired original, we are constrained to regard them as little more than a single reproduction of one and the same scandalously corrupt and (comparatively) late copy. Revision Revised, pp. 315-318. Dr. Hoskier in his two large volumes covering 1,000 pages entitled Codex B and Its Allies: a Study and an Indictment introduced his great work with this expression, “It is high time that the bubble of Codex B should be pricked.” “One marked feature, characteristic of this copy, is the great number of its omissions, which has induced Dr. Dobbin to speak of it as presenting 'an abbreviated text of the New Testament': and certainly the facts he states on this point are startling enough. He calculates that Codex B leaves out words or whole clauses no less than 330 times in Matt., 365 in Mark, 439 in Luke, and 357 in John, 384 in Acts, 681 in the surviving Epistles; or 2,556 times in all. That no small proportion of these are mere oversights of the scribe seems evident from the circumstance that this same scribe has repeatedly written words and clauses twice over, a class of mistakes which . . . the collectors have seldom thought fit to notice, inasmuch as the false addition has not been retraced by the second hand, but which by no means enhances an estimate of the care employed in copying this venerable record of primitive Christianity.” Scrivener, Introduction, Vol.1, p. 120. 162 The UBS removes the TR’s dikaiosu/nhß in the phrase eiß no/mon dikaiosu/nhß oujk e¶fqase, changing it to eiß no/mon oujk e¶fqasen. This, however, is clearly erroneous, for Israel did attain to a law that they had created (eiß no/mon), but not to the no/mon dikaiosu/nhß. The UBS goes against 95%+ of MSS. 163 fqa¿nw 1 aor. e¶fqasa; pf. 3 sg. e¶fqaken SSol 2:12. (Hom.+) prim. ‘come or do someth. first or before someone’. 1. to be beforehand in moving to a position, come before, precede (exx. fr. the later period, incl. ins and pap, in Clark [s. below] 375f) w. acc. of the pers. whom one precedes (Diod. S. 15, 61, 4 tou\ß polemi÷ouß; Appian, Syr. 29 §142, Bell. Civ. 5, 30 §115; SIG 783, 35 [27 BC] fqa¿nonteß aÓllh/louß; Wsd 6:13; Jos., Ant. 7, 247) hJmei√ß ouj mh\ fqa¿swmen tou\ß koimhqe÷ntaß we will by no means precede those who have fallen asleep 1 Th 4:15. 2. to get to or reach a position, have just arrived, then simply arrive, reach (late and Mod. Gk.: Plut., Mor. 210e; 338a; Vett. Val. 137, 35; 174, 12 epi« poi√on [aÓste÷ra]; Herm. Wr. 9, 10; PParis 18, 14 [II AD] fqa¿somen eiß Pelou/sion; PGM 3, 590; LXX [cp. Thackeray p. 288f]; TestAbr A 1 p. 77, 9 [Stone p. 2]; TestAbr B 2 p. 107, 3 al. [St. p. 62]; TestReub 5:7; TestNapht 6:9 e˙pi« t. ghvß [v.l. e˙pi« t. ghvn]; JosAs 26:5 AB; Philo, Op. M. 5, Leg. All. 3, 215 fqa¿sai me÷cri qeouv, Conf. Lingu. 153, Mos. 1, 2.—JVogeser, Zur Sprache der griech. Heiligenlegenden, diss. Munich 1907, 46; JWittmann, Sprachl. Untersuchungen zu Cosmas Indicopleustes, diss. Munich 1913, 16) e˙pi÷ tina come upon someone, overtake perh. w. a suggestion of success (in an adverse sense, DDaube, The Sudden in Scripture, ’64, 35f). a‡ra e¶fqasen e˙f∆ uJma◊ß hJ basilei÷a touv qeouv Mt 12:28; Lk 11:20 (KClark, JBL 59, ’40, 367–83 e˙ggi÷zein and fq.; HMartin, ET 52, ’40/41, 270–75). e¶fqasen e˙p∆ aujtou\ß hJ ojrgh/ 1 Th 2:16 (cp. Eccl

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The latter word has the idea of reaching the goal, whereas the former has the idea of having a firm grasp of (often after a chase, but not so in v. 30). However, fqa¿nw would also a pursuit image, somewhat in line with katalamba¿nw. (Note that BDAG does list attain as definitions for both words, however.) a. The Jews had righteousness in their sights, but they never

reached their goal of becoming righteous. The Gentiles, on the other hand, received it firmly in hand.

b. Why did the Jews not attain? Because they sought it not by faith. One should note that Paul does not say ioudaioß, either singular or plural, in v. 31, but ∆Israh\l. Why? Because Paul’s point is not that no Jews have come to Christ in faith—the remnant did, as he has just proven in the earlier sections of Romans 9. What he is proving is that the nation as a whole looked to works for justification and righteousness, and therefore they have been rejected and set aside in the dispensation of grace.

6. They sought righteousness as though it came from the works of the law. Yet doing the works that the law contains never has and never will produce justifying righteousness. a. Leviticus 18:5 Ye shall therefore keep my statutes, and my

judgments: which if a man do, he shall live in them: I am the LORD.

b. Deuteronomy 27:26 Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen.

c. Galatians 3:10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

d. Habakkuk 2:4 Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith.

7. Anyone who seeks to find justifying righteousness ex e¶rgwn no/mou, rather than ek pi÷stewß, will experience disaster.

8. It should be mentioned that the so-called “New Perspective on Paul” adopted by various modern “evangelical” heretics affirms that Paul did not intend to critique a Jewish idea that salvation came by works, but only Jewish nationalism, and Paul taught that salvation is by being part of the “covenant community” that was seeking righteousness by faith and works. This abominable Romanizing heresy has infected significant segments of semi-

8:14a v.l.; TestLevi 6:11). a‡cri uJmw◊n e˙fqa¿samen 2 Cor 10:14 (SAndrews, SBLSP 36, ’97, 479 n. 30: perh. an allusion to the military award ‘corona militaris’). 3. to come to or arrive at a particular state, attain fq. ei¶ß ti come up to, reach, attain someth. (BGU 522, 6) Ro 9:31; Phil 3:16.—B. 701f; 703. DELG. M-M. TW. Sv.

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conservative Presbyterianism, and has its advocates in places such as Westminster Seminary (and thus in the Presbyterian Church in America and the Orthodox Presbyterian Church), much of postmillennial reconstructionism, and has influenced Douglas Wilson and those associated with him. This is another false gospel that one who is evangelizing people who are Reformed in theology (especially ones that are knowlegable about their theological paradigm) should be aware of; not only may Reformed people confuse salvation with baptism or lack a real conversion experience, but they may have rejected justification by faith alone by subtly redefining its terminology. The “evangelical” Word Biblical Commentary by James Dunn adopts the New Perspective heresy in its comments (as well as verbal inspiration and other essential doctrines). What foolishness it is to reject Biblical separation to “get together on the gospel(?) for the sake of unity (?)” with people like this.

9. diati÷; “Why so?” Because salvation only comes through faith in the Messiah. One must lay aside his works to be saved and fall upon the Stone for deliverance. The Jews could not get beyond the fact that Christ required faith alone. They stumbled at the stumbling stone. a. All of us have caught out toe on something and tripped

over that object. b. We trip over the object because we either are not looking at

it or we are not thinking about it. The Jews were not looking to Christ for His sufficiency; they had their eyes on themselves (cf. John 19:30; Heb. 10:10-22).

c. One only stumbles over that which is in the pathway. God made Jesus Christ obvious; yet the Jews, although they interacted with Christ, failed to look to Him for salvation.

d. They stumbled at His identity, thinking He was illegitimately born in Nazareth. They stumbled at His sufficiency, thinking God required outward obedience to the law for their salvation.

e. Note how BDAG takes the phrase twˆ◊ li÷qwˆ touv prosko/mmatoß.164

164 pro/skomma, atoß, to/ (prosko/ptw; ‘bruise’ as result of stumbling Plut., Mor. 1048c; Athen. 3, 97f; ‘stumbling, offense’ LXX; TestReub 4:7) 1. act of stumbling, stumbling itself a. li÷qoß prosko/mmatoß a stone that causes people to stumble (Sir 31:7 xu/lon prosko/mmatoß; [xu/lon prosko/mmato/ß e˙stin toi√ß e˙nqousia¿zousin aujtw◊ˆ kai« pa◊ß a‡frwn aJlw¿setai e˙n aujtw◊ˆ; It is a stumblingblock unto them that sacrifice unto it, and every fool shall be taken therewith.] Is 8:14 li÷qou pro/skomma) metaph., of Christ Ro 9:32f; 1 Pt 2:8. b. fig. dia» prosko/mmatoß e˙sqi÷ein i.e. ‘eat and stumble in the process’ Ro 14:20 (dia¿ A 3c). Some would put this under 2. 2. opportunity to experience inward pain (take offense) or make a misstep, cause for offense, cause for making a misstep

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10. Unbelievers today stumble at the same things about Jesus Christ. They have a wrong understanding of who He is, and they have a wrong view of works, which is rooted in a wrong understanding of Christ’s sufficiency.

11. Paul quotes Isaiah 8:14 and 28:16165 to show both responses to the Stone. God laid this stone in Israel, requiring a response regarding Messiah from His people Israel. A wrong response to this Stone, one of works, produced stumbling. A right response would make the Stone a foundation (cf. I Pet. 2:6-8).166 It should be noted that the Targum on Isaiah already makes the Stone image Messianic. The “not be ashamed” phrase is also found in Isaiah; 49:23; 54:4,167 in contrast to unbelieving Israelites, who will be ashamed

a. lit. of things against which one can stumble or that can cause one to lose one’s footing obstacle, hindrance of a rough road e¶cei aÓnodi÷aß kai« prosko/mmata polla¿ Hm 6, 1, 3. b. fig. tiqe÷nai pro/skomma tw◊ˆ aÓdelfw◊ˆ give a member an occasion to experience inward pain or offense, put an obstacle in a member’s way (s. aÓdelfo/ß) Ro 14:13 (w. ska¿ndalon). ble÷pete mh/ pwß hJ e˙xousi÷a uJmw◊n pro/skomma ge÷nhtai toi√ß aÓsqene÷sin take care that your freedom does not somehow turn out to be a hindrance to the weak, or cause the weak to stumble 1 Cor 8:9. semno/thß, e˙n h ∞Ø oujde«n pro/skomma¿ e˙stin ponhro/n reverence, in which there is no evil cause for offense Hm 2:4.—JLindblom, Z. Begriff ‘Anstoss’ im NT: Strena Philologica Upsaliensis 1922, 1–6. S. ska¿ndalon, end.—DELG s.v. ko/ptw. EDNT. TW. 165 Is. 8:14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. Is. 28:16 Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.

:MÊ`DlDv…wr◊y b™EvwøyVl v$éqwømVl…w j∞ApVl ‹ lEa ∂rVcy y§E;tDb y ∏ńVvIl lw%øvVkIm r…w°xVl…w P‰g‰n NRb∞RaVl…w vó∂;dVqImVl h™DyDh◊w Is. 8:14 :vyÌjÎy añøl Ny™ImSaA;mÀh d$D;s…wm d ∞Ds…wm ‹tårVqˆy t§A…nIÚp NAj%O;b NRb∞Ra NRb¡Da Nwäø¥yIxV;b d¶A;sˆy y¢In ◊nIh hYwøh◊y y ∞DnOdSa ‹rAmDa hôO;k N#EkDl Is.

28:16 Is. 8:14 kai« e˙a»n e˙p∆ aujtw◊ˆ pepoiqw»ß h™Øß e¶stai soi eiß aJgi÷asma kai« oujc wJß li÷qou prosko/mmati sunanth/sesqe aujtw◊ˆ oujde« wJß pe÷traß ptw¿mati oJ de« oi•koß Iakwb e˙n pagi÷di kai« e˙n koila¿smati e˙gkaqh/menoi e˙n Ierousalhm Is. 28:16 dia» touvto ou¢twß le÷gei ku/rioß idou\ e˙gw» e˙mbalw◊ eiß ta» qeme÷lia Siwn li÷qon polutelhv e˙klekto\n aÓkrogwniai√on e¶ntimon eiß ta» qeme÷lia aujthvß kai« oJ pisteu/wn e˙p∆ aujtw◊ˆ ouj mh\ kataiscunqhvØ 166 4 pro\ß o§n proserco/menoi, li÷qon zw◊nta, uJpo\ aÓnqrw¿pwn me«n aÓpodedokimasme÷non, para» de« Qew◊ e˙klekto/n, e¶ntimon, 5 kai« aujtoi« wJß li÷qoi zw◊nteß oikodomei√sqe oi•koß pneumatiko/ß, iera¿teuma a‚gion, aÓnene÷gkai pneumatika»ß qusi÷aß eujprosde÷ktouß tw◊ Qew◊ dia» ∆Ihsouv Cristouv. 6 dio\ kai« perie÷cei e˙n thØv grafhØv, ∆Idou/, ti÷qhmi e˙n Siw»n li÷qon aÓkrogwniai√on, e˙klekto/n, e¶ntimon: kai« oJ pisteu/wn e˙p∆ aujtw◊ ouj mh\ kataiscunqhØv. 7 uJmi√n ou™n hJ timh\ toi√ß pisteu/ousin: aÓpeiqouvsi de÷. Li÷qon o§n aÓpedoki÷masan oi oikodomouvnteß, ou∞toß e˙genh/qh eiß kefalh\n gwni÷aß, 8 kai÷, Li÷qoß prosko/mmatoß kai« pe÷tra skanda¿lou: oi≠ prosko/ptousi twˆ◊ lo/gw aÓpeiqouvnteß, eiß o§ kai« e˙te÷qhsan. 4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 167 Is. 49:23 And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I am the LORD: for they shall not be ashamed that wait for me.

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and damned, Isaiah 1:29; 41:11; 45:24; 65:13; 66:5.168 Note the contrast in Isaiah 45:16-17.169 Thus, the entire phrase employed in

Is. 54:4 Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more.

Is 49:23 s :y`Dwøq …wväOby_aáøl r¶RvSa hYÎwh◊y y ∞InSa_yÌ;k ‹V;tAo‹ådÎy ◊w …wk¡EjAl ◊y JKˆy™Al ◊går r¶ApSoÅw JK$Dl …wwSj∞A;tVvy X®rRa£ My#AÚpAa JKˆy$AtOqy ∞InyEm

‹MRhyEtwíørDc◊w JKˆyGÅnVmáOa My%IkDlVm …w ∏yDh◊w :dwáøo_yîrV;k ◊zIt añøl JKˆy™At…wnVmVlAa t¶AÚp √rRj◊w yIj$D;kVvI;t ‹JKˆy‹Am…wlSo tRvôOb y ∞I;k yîry¡IÚpVjAt aâøl y ∞I;k y™ImVlD;kI;t_lAa ◊w yIvw$øbEt aâøl_yI;k

‹yIa√ryÌ;t_lAa Is. 54:4 Is. 49:23 kai« e¶sontai basilei√ß tiqhnoi÷ sou ai de« a‡rcousai trofoi÷ sou e˙pi« pro/swpon thvß ghvß proskunh/sousi÷n soi kai« to\n couvn tw◊n podw◊n sou lei÷xousin kai« gnw¿shØ o¢ti e˙gw» ku/rioß kai« oujk aiscunqh/shØ Is. 54:4 mh\ fobouv o¢ti kathØscu/nqhß mhde« e˙ntraphvØß o¢ti wÓneidi÷sqhß o¢ti aiscu/nhn aiw¿nion e˙pilh/shØ kai« o¡neidoß thvß chrei÷aß sou ouj mh\ mnhsqh/shØ 168 Is. 1:29 For they shall be ashamed of the oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen. Is. 41:11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. Is. 45:24 Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. Is. 65:13 Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: Is. 66:5 Hear the word of the LORD, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the LORD be glorified: but he shall appear to your joy, and they shall be ashamed.

:MR;t√rAjV;b r¶RvSa twäø…nÅ…gAhEm …w$rVÚpVj°At◊w M¡R;t√dAmSj r∞RvSa My™IlyEaEm …wv$Oby y ∞I;k Is. 1:29 :ÔK`Rbyîr y¶Ev◊nAa …wëdVbaøy ◊w Ny¢AaVk …wñyVhIy JK¡D;b MyâîrTj‰…nAh läO;k …w$mVl ∞D;kˆy ◊w ‹…wv‚Oby N§Eh 41:11

:wáø;b MyñîrTj‰…nAh läO;k …wv$Oby ◊w awâøbÎy ‹wy ∂dDo zóOoÎw twêøq ∂dVx r™AmDa y¶Il h¢DwøhyA;b JKªAa 45:24 :…wváObE;t M¶R;tAa ◊w …wj™DmVcy yöådDbSo hªE…nIh …wa¡DmVxI;t M∞R;tAa ◊w …wä;tVvy yöådDbSo hªE…nIh …wb$Do√rI;t M∞R;tAa ◊w ‹…wl‹Ekaøy —yôådDbSo h∏´…nIh hGˆwøh◊y

y ∞DnOdSa —r∞AmDa_hO;k NEkDl 65:13 :…wváOby M¶Eh◊w M™RkVtAjVmIcVb h¶Ra √rn ◊w hYÎwøh◊y d ∞A;bVkˆy ‹yImVv NAo§AmVl M#Rkyé;dÅnVm M%RkyEa ◊nOc M°RkyEjSa ·…wrVmDa wúørDb√;d_lRa MyäîdérSjAh

hYÎwøh◊y_rAb√;d ‹…woVmIv 66:5 Is. 1:29 dio/ti aiscunqh/sontai e˙pi« toi√ß eidw¿loiß aujtw◊n a± aujtoi« hjbou/lonto kai« e˙phØscu/nqhsan e˙pi« toi√ß kh/poiß aujtw◊n a± e˙pequ/mhsan Is. 41:11 idou\ aiscunqh/sontai kai« e˙ntraph/sontai pa¿nteß oi aÓntikei÷menoi÷ soi e¶sontai ga»r wJß oujk o¡nteß kai« aÓpolouvntai pa¿nteß oi aÓnti÷dikoi÷ sou Is. 45:24 le÷gwn dikaiosu/nh kai« do/xa pro\ß aujto\n h¢xousin kai« aiscunqh/sontai pa¿nteß oi˚ aÓfori÷zonteß e˚autou/ß Is. 65:13 dia» touvto ta¿de le÷gei ku/rioß idou\ oi douleu/onte÷ß moi fa¿gontai uJmei√ß de« peina¿sete idou\ oi douleu/onte÷ß moi pi÷ontai uJmei√ß de« diyh/sete idou\ oi douleu/onte÷ß moi eujfranqh/sontai uJmei√ß de« aiscunqh/sesqe Is. 66:5 aÓkou/sate to\ rJhvma kuri÷ou oi tre÷monteß to\n lo/gon aujtouv ei¶pate aÓdelfoi« hJmw◊n toi√ß misouvsin hJma◊ß kai« bdelussome÷noiß iºna to\ o¡noma kuri÷ou doxasqhvØ kai« ojfqhvØ e˙n thvØ eujfrosu/nhØ aujtw◊n kaÓkei√noi aiscunqh/sontai 169 16 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols. 17 But Israel shall be saved in the LORD with an everlasting salvation: ye shall not be ashamed nor confounded world without end.

:MyáîryIx y™Ev∂rDj h$D;mIlV;kAb …wâkVlDh ‹w ∂;dVjÅy M¡D;lU;k …wämVlVkˆn_MAg ◊w …wvwñø;b Is. 45:16 p :dÀo yEmVlwñøo_dAo …wämVlD;kIt_aøl ◊w …wvñObEt_aøl My¡ImDlwøo t™Ao…wvV;t hYÎwøhyA;b o∞Avwøn ‹ lEa ∂rVcy Is. 45:17

16 aiscunqh/sontai kai« e˙ntraph/sontai pa¿nteß oi aÓntikei÷menoi aujtw◊ˆ kai« poreu/sontai e˙n

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Romans 9:33 is found in Isaiah. As always, the inspired NT does not take the OT out of context, but proves its point from what is actually contained in the Hebrew text.

12. The ∆Idou\ emphasizes the centrality of this Stone. ti÷qhmi demonstrates that God deliberately set up this One as the dividing line for blessing and cursing. God placed/set Him as the Stone of stumbling for unbelievers, and the One who will make it so that all who believe will not be ashamed. ska¿ndalon indicates “that which gives offense or causes revulsion, that which arouses opposition, an object of anger or disapproval” (BDAG),170 and in the LXX usually signifies “cause of ruin.” Application: A saint should not feel that he has sinned simply because, after he preached the gospel, someone has been offended. If a sinner rejects Christ, he will be offended—soulwinners should expect this. Christ is a Rock of offence for those who do not believe (and see this even in the general Jewish attitude toward the Lord Jesus

aiscu/nhØ e˙gkaini÷zesqe pro/ß me nhvsoi 17 Israhl sw¿ˆzetai uJpo\ kuri÷ou swthri÷an aiw¿nion oujk aiscunqh/sontai oujde« mh\ e˙ntrapw◊sin eºwß touv aiw◊noß 170 ska¿ndalon, ou, to/ (s. skandali÷zw; non-bibl. pap; PLond 1338, 25; 1339, 10 [both 709 AD]; LXX, Aq., Sym., Theod.; PsSol 4:23 [but not in Test12Patr, EpArist, Philo, Joseph., apolog.], then Christian wr. Later word for skanda¿lhqron [Aristoph. et al.]; s. Hesych. and Phot. s.v.). 1. a device for catching someth. alive, trap (PCairZen 608, 7 [III BC], where written ska¿ndadon) w. pagi÷ß, used metaph. (Josh 23:13; Ps 140:9; 1 Macc 5:4; Is 8:14 Sym. and Theod.) Ro 11:9 (Ps 68:23). sk. e˙n aujtw◊ˆ oujk e¶stin in such a pers. there is no reason for falling i.e., as the next vs. indicates, the pers. can see what lies along the path 1J 2:10 (Moffatt ‘no pitfall’; s. AVicentCernuda, EstBîbl 27, ’68, 153–75, 215–32); but s. 3. 2. an action or circumstance that leads one to act contrary to a proper course of action or set of beliefs, temptation to sin, enticement to apostasy, false belief, etc., fig. ext. of 1 (Ezk 7:19 Aq. and Sym.; Wsd 14:11) Mt 18:7abc; Lk 17:1; B 4:9. to\ te÷leion sk. the final temptation 4:3. balei√n ska¿ndalon e˙nw¿pion tw◊n uiw◊n ∆Israh/l entice the sons of Israel to sin Rv 2:14. ska¿ndala poiei√n bring about temptations (to sin) Ro 16:17. tiqe÷nai tini« ska¿ndalon put a temptation in someone’s way 14:13 (on tiqe÷nai sk. cp. Jdth 5:1); in place of the dat. kata¿ tinoß 1 Cl 35:8 (Ps 49:20).—Also of persons (PsSol 4:23; 1 Macc 5:4): Jesus censures Peter, as Satan ska¿ndalon ei• e˙mouv you are tempting me to sin Mt 16:23. In aÓpeco/menoi skanda¿lwn kai« tw◊n yeudade÷lfwn ktl. Pol 6:3, sk. is prob. best taken as one who tempts others to sin (cp. Pistis Sophia 105; 106 [p. 173–75 CSchmidt] wJß ska¿ndalon kai« wJß paraba¿thß; AcJ 64 [Aa II/1 p. 182, 14f] of a woman hJ ska¿ndalon genome÷nh aÓndri÷; 79 [p. 190, 11]).—To those who cannot come to a decision to believe on him, Jesus is a ska¿ndalon (skandali÷zw 1b). In line w. OT imagery (Is 8:14, where Aq., Sym., Theod.—in contrast to the LXX—have our word) Jesus is called pe÷tra skanda¿lou Ro 9:33; 1 Pt 2:8 (on the relation of these two passages to each other s. RHarris, Testimonies I 1916, 18f; 26f). 3. that which causes offense or revulsion and results in opposition, disapproval, or hostility, fault, stain etc. (Sir 7:6; 27:23). sk. e˙n aujtw◊ˆ oujk e¶stin in him there is no stain or fault 1J 2:10 (cp. Jdth 5:20); but s. 1. Of the cross o¢ e˙stin ska¿ndalon toi√ß aÓpistouvsin which is revolting to those who have no faith IEph 18:1. The crucified Christ is a sk. to Judeans 1 Cor 1:23. to\ ska¿ndalon touv staurouv the stumbling-block of the cross, i.e. that which, in the preaching about the cross, arouses opposition Gal 5:11. sulle÷xousin e˙k thvß basilei÷aß aujtouv pa¿nta ta» sk. they will gather out of his kingdom everything that is offensive Mt 13:41 (this interpr., which refers ta» sk. to things, would correspond to the scripture passage basic to this one, i.e. Zeph 1:3, where Sym. has our word in the combination ta» ska¿ndala su\n [toi√ß] aÓsebe÷si. But the fact that Mt continues w. kai« tou\ß poiouvntaß th\n aÓnomi÷an could require us to take ta» sk. to mean persons; s. 2 above).—To bibl. in TW add RKnox, Trials of a Translator ’49, 66–73; AHumbert, Biblica 35, ’54, 1–28 (synoptics).—DELG. M-M. DBS XII 49–66. EDNT. TW. Sv.

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today—indeed, in the general attitude toward Him, when He is powerfully, boldly, and effectually preached with Spirit-produced power—see how the world hates Him and is offended at Him). The worldly and neo-evangelical idea that we are not supposed to offend anyone actually is a rejection of the character of Christ as a Rock of offence, and often comes out of a wordly and faithless fear of being identified with the Lord, and thus being hated and rejected because of one’s spiritual union with and likeness to Him. Rather, the believer should recognize that offence is going to happen when the Great Commission is being fulfilled Scripturally. Rather than fearing this, he should rejoice if he is counted worthy to suffer shame for the name of His Lord and rejoice that He can be identified with Christ and the opposition He endured.

13. Whosoever believes on the Stone will not be ashamed. Isaiah 28:16 says “shall not make haste.” In the day of judgment, the person believing on the Stone will not hasten to flee from wrath; he will abide confident; that is, he will not be ashamed of his works, for they will be forgiven, and he will stand in Christ’s righteousness. Also, Paul does not say that he is simply referencing Isaiah 28:16, so the other texts from Isaiah that contain the actual phraseology found in Romans 9:33 are in view as well.

14. The one who stumbled over Christ will be ashamed in the day great day for he will have no answer to give the Savior for his evil garments (cf. Mt. 22:12-13).

15. The reason most Jews then and most unconverted religious people today are lost is because they stumble at the stumblingstone, rejecting Christ because they think they can gain righteousness by works.

16. Notice the conclusion of Romans 9: pa◊ß oJ pisteu/wn ep∆ aujtwˆ◊ ouj kataiscunqh/setai! Is this the conclusion one would expect from Reformed theology’s confused version of the chapter? When Calvinists turn to Romans 9 to argue theology, are they usually trying to prove that “all who believe will not be ashamed”? Are they not rather constantly turning to Romans 9 to prove points on personal unconditional election and reprobation that are not taught in the chapter? Paul begins Romans 9 with Christ-like, deep and passionate sorrow over Israel, and a willingness and longing that he might be damned, even, if they would be saved. Paul ends Romans 9 with a ringing affirmation that anyone whoever that believes in Christ will be saved, transitioning into the universal and genuine offer of the gospel to all men proclaimed in Romans 10. One can see from what Paul starts and ends the chapter with what overall conclusions believers are to get out of it. God has justified His ways with Israel—the theodicy (as expounded in the chapter—it continues through chapter 11) is established. God has freedom as a sovereign Potter. He is not obligated to save spiritually every

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Israelite, and the NT teaching that He does not do so is entirely consistent with the OT. Rather, He saves everyone who believes in Christ, and rejects—but in sorrow, as Paul’s attitude in Romans 9:3 reflects the Divine attitude of the Potter who had a good purpose for the marred vessels—those who do not believe in Him. Hearken to the glorious message and the glad tidings of Romans 9: Come, come to Christ, one and all, and be saved. God has provided Him as a Savior for all the fallen race of Adam. But there is a warning accompanying this call—those who will not come—Jew first, and also Gentile—will glorify God in their terrible and everlasting torment.

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