|
|
|
4000 E.
Collins Rd. “Preaching
the Living Word through the Written Word (2Tim 4:2)” |
|
|
|
SOVEREIGN
ELECTION AND THE RESPONSIBILITY OF MAN (Rom
9:19-23) 6/8/08 Grace Bible Church, Gillette, Wyoming Pastor I.
GOD’S SOVEREIGN
ELECTION DOES NOT NULLIFY MAN’S RESPONSIBILITY (19) A.
The concepts of
the Sovereignty of God and the Responsibility of Man have been contemplated
by theologians for centuries. However, Paul teaches us that the Sovereignty
of God in no way nullifies the Responsibility of Man. 1. Paul responds with a diatribe to the previous
conclusion, “So
then He has mercy on whom He desires, and He hardens
whom He desires (18 cp. 15-18). a) The question refers to the
universal question, “If God sovereignly elects, then why does God still hold
man responsible?” b) At first glance, God’s election does not seem fair
and man wonders why God “finds fault” (mémphomai - blame or accuse) with man if he cannot “resist” (anthístêmi - set against or withstand) God’s will (boúlêma - sometimes used of God’s
Decretive Will as opposed to His Preceptive Will). 2. The idea of the sovereignty of God co-existing with
the responsibility of man is a biblical concept. a) For instance, in Lk 22:22, Jesus speaks of both the
sovereignty of God (“has been determined”) and the responsibility of man
(“woe to that man by whom He is betrayed”). Christ’s death was predestined by
God’s sovereignty and yet at the same time, Judas was responsible for the sin
of betraying the Son of Man (cp. Ac 2:23). b) Why should God be charged with injustice if He
chooses to accomplish His will through the sinful actions of man (cp. Ge
50:20)? c) It is a testimony to God’s wisdom that He is able to
bring about His will through evil men who reject Him. d) Furthermore, man is sinful in and of his own accord,
and judgment comes upon him as a consequence of his own sinfulness (Ro 6:23).
e) If man were to demand total justice upon the human
race then the entire human race would be justly punished. f)
God’s sovereign
election is God’s mercy upon sinful man as well as the only means anyone is
saved. B.
In vss. 20-23,
Paul will strongly argue that God is sovereign in His election and it does
not nullify man’s responsibility and accountability before a holy God. II.
GOD’S SOVEREIGN
ELECTION CANNOT BE QUESTIONED BY MAN (20) A.
The response to
the question in vs. 19 is that God and His sovereign election cannot be
questioned by man. Because of man’s humble estate and lowly position, he has
no right to question God. 1. Paul begins with the strong expression, “on the
contrary” (ménounge) to the notion that God unjustly finds fault with man. 2. He questions the man, “who are you” that he would
question God (antapokrínomai - contradict, dispute, i.e.
talk back). Man is but dust and has
no right to question his Creator or His integrity (Ge 2:7; 18:27; Ec 3:20). 3. It would be ludicrous for the “molded thing” to
berate its “molder” (plássō - to mold, Eng. plastic) for making it the way he did. B.
No man has the
right to question God’s sovereign election in a disrespectful and judgmental
manner. III.
GOD’S SOVEREIGN
ELECTION IS GOD’S SOVEREIGN RIGHT (21) A.
Paul
uses the analogy of the potter
in order to show that God’s sovereign election is God’s sovereign right. 1. Not only was Israel familiar with analogies of the
potter (Is 29:16; 45:9), but the violation of personal rights produce a
universal emotional response. 2. In addition, the potter has the right (exousía - authority, power to act) to make and use the clay for whatever uses he
desire. Those uses can either be “honorable” (timế - respectable or
valuable) or dishonorable (from timế but with a negative -
dishonorable or common). B.
The very
definition of sovereignty, when applied to God, means that God has the
position and the power to do as He pleases in all matters, including
election. IV.
GOD’S SOVEREIGN
ELECTION IS NOT DOUBLE PREDESTINATION (22) A.
One misnomer
concerning election is that it subscribes to what is called “Double
Predestination.” Double Predestination is the view that God sovereignly
chooses the elect to be saved and chooses the non-elect to be damned. 1. Calvin nor the historical view of Predestination taught
that God chose the non-elect to go to Hell. 2. In vs. 20, the potter uses vessels from the same
lump. In man’s case, although his lump was created innocent, Adam sinned and
the whole lump of mankind became sinful (Ro 5:12 cp. Ro 3:23). 3. Therefore, God’s sovereign election was His choice
to predestine for salvation some from among sinful humanity. He passively
passed over the rest, but He did not predestine the rest for destruction. Ro
9:22 is sometimes used to teach Double Predestination, but it is done with a
misunderstanding of the verse. a) The uses of the expression, “what
if”, is intended to open man’s mind to the idea of God’s sovereign
election. b) Paul writes that there are “vessels of wrath” that
have been “prepared for destruction.” But the Greek shows that “prepared” (katartízō - complete) is a perfect participle which implies that is was
not God who prepared them at a point in time as He did the “vessels of mercy”
(cp. vs. 23, “prepared” is an aorist active indicative of proetoimázō - prepare before). Rather, they (lit.) “have
prepared and continue to prepare” themselves by their own sinfulness for the
wrath of God (cp. Ro 1:18; 2:5; 1Th 2:16). B.
The word
“predestination” in the Bible is only used in connection with the elect and
not the non-elect. The doctrine of God’s sovereign election only includes the
elect and therefore is not Double Predestination. V.
GOD’S SOVEREIGN
ELECTION DEMONSTRATES GOD’S GLORY (23) A.
God
accomplishes all things for His own glory, and His sovereign election is no
exception. 1. Paul writes that the reason God extended mercy upon
the vessels of mercy was to make known the “riches (ploútos - wealth and abundance) of His glory (attributes).” 2. We also see God’s glory in vs. 22, where God is
long-suffering even to those who reject Christ. 3. However, God will be glorified when He brings wrath
upon the vessels of wrath (Pr 16:4). His holiness
and righteousness will be exalted and the elect will truly understand that
grace is “God’s riches at Christ’s expense.” 4. Not only are the elect spared from wrath because of
salvation in Christ (Ro 8:1), but they are destined and predestined for glory
(Ro 8:18). B.
In reality, God
is glorified in His sovereign election by extending mercy on the vessels of
mercy and He glorified in demonstrating wrath upon those who have rejected
Christ. VI.
OBSERVATIONS
AND APPLICATIONS A.
God’s Sovereign
Election is for Nations and Individuals B.
God’s Sovereign
Election Insists on Preaching Man’s Responsible and Grace C.
God’s Sovereign
Election Guarantees Salvation D.
God’s Sovereign
Election Does Not Exclude Faith |
|
|
|
|
|
|
|
