|
|
|
4000 E.
Collins Rd. “Preaching
the Living Word through the Written Word (2Tim 4:2)” |
|
|
|
GOD’S
CALLING OF ELECTION ISRAEL (Rom 9:8-13) 5/25/08 Grace Bible Church, Gillette, Wyoming Pastor I.
CHILDREN OF THE
PROMISE (8-10) A.
The Context 1. In chapters 9-11, Paul will answer the question
concerning Israel’s part in God’s redemptive program. 2. Paul first reveals his passion for the salvation of
Israel (9:1-3), who as God’s chosen people, received
great privileges (9:4-5). 3. In spite of those privileges, Paul had to deal with
the problem of why Israel has been temporarily set aside (9:6-10). The answer
lies in the realization that God sovereignly chose a remnant (9:8-10) and
chooses or rejects according to His own sovereign discretion (9:11-13). B.
The Children
(8) 1. Paul explained in 9:7 that not all the natural
descendants of Abraham (Israel) are considered spiritual children of Abraham.
According to Ge 21:12, the lineage and promise would come through Isaac and
not Ishmael. 2. In other words, the “children of the flesh,” are
those who are simply physical descendants of Israel. They are not automatically
saved as “children of God” (spiritual Israel). 3. It is only those Jews who have faith in Christ that
become “children of the promise” and true spiritual descendants of Abraham
(8). Paul has already laid the groundwork for these truths in Ro 2:28-29. C.
The Promise
(9-10) 1. The promise that came by the “word of promise,” is
the Abrahamic Promise (Covenant cp. Ro 4:13). The Abrahamic Covenant was
first given in Ge 12:1-3, whereby God promised a “land,” a “name,” a
“nation,” and especially a Messiah. The Covenant was reiterated to Abraham in
Ge 17:5, 18:18, and 22:18. 2. Paul specifically refers to Ge 18:10 where God would
supernaturally fulfill His promise even though Abraham was old and Sarah was
barren (9). The promise would not come through Ishmael (Abraham’s son through
Hagar), but through the son of the promise, Isaac (Gen 17:15-21). 3. Paul continues to refer to Abraham’s lineage through
his son Isaac and his wife Rebekah. Even though she conceived twins, the
promise would only come through one of them, Jacob (10). 4. In Abraham’s case, there were two wives but the
promise came through one son (Isaac). In Isaac’s case, there were two sons
but the promise only came through one son (Jacob). 5. This promise was alluded to every time God (Ex 3:6),
the prophets (Ex 3:15-16; 1Ki 18:36), the apostles (Ac 3:13; 7:32), or Jesus
(Mt 22:32) called God the, “the God of Abraham, Isaac, and Jacob.” II.
CALLING OF GOD
(11-13) A.
The Concept of
God’s Calling 1. In Paul’s argument that God’s word (promises) had
not failed (6), he first proposed that God had a particular line through
which He would fulfill His promise (7-10). In vs. 11ff, Paul begins to
propose that God is sovereign in choosing and calling whom He will into a
personal election. 2. God, using the example of Rebekah, reveals the basis
for His calling and election. a) God’s calling and election are
predetermined. (1) God’s calling and election were
predetermined by God since it was determined before Esau and Jacob were born. (2) In fact, God’s calling was predetermined before Esau
and Jacob were conceived since He promised Abraham a great nation even before
Isaac was born. b) God’s calling and election are not based on works. (1) God’s calling and election were
not based on works since Esau or Jacob were not even born to do anything good
or bad. (2) The sentence structure is emphatic here that is not
by man’s works. Furthermore, it supports the theme doctrine of Justification
by Faith. (3) Paul never argues that Esau was not a man of pitiful
and compromised character, but that God’s election was not based on Esau’s or
Jacob’s works. c) God’s calling and election are
based on God’s sovereign choice. (1) God orchestrated His predetermined plan for the
purpose that (“so that” - hína - conjunction of purpose) His choice (eklogế - (divine) selection,
used 4 times in Ro 9-11) would
stand (ménō - remain) (2) The sentence structure is emphatic here that is by
God’s call. 3. The first support of God’s sovereign call comes from
God’s own words to Isaac in Ge 25:21-23 that Esau, the older would serve
Jacob, the younger (12). 4. The second support of God’s sovereign call comes
from God’s own words in Mal 1:1-3 (13). a) Here, the usage of the words “love” and “hate” are
not emotional or based on works. These words refer to the concept that it is
God’s sovereign prerogative to enter in an intimate relationship with someone
or not. God chose to enter into an intimate relationship with Jacob (“loved”)
and He chose not to enter into an intimate relationship with Esau (“hated”). b) This concept is repeated throughout various
Scriptures. (1) Ge 29:30-31- Rachael was “loved” (“loved more”) but
Leah was “hated” (“unloved” or loved less). (2) De 21:15 - One wife “loved” (“loved more”) and the
other “hated” (“unloved” or loved less). (3) Mt 6:24 - “Love” one master but “hate” the other. (4) Lk 14:26 - Disciples of Christ must love Christ more
than they love (“hate”) their own families. III.
GOD’S CALLING
AND ELECTION OF BELIEVERS A.
Life’s
Circumstances (Ep 5:20; 1Th 5:18) B.
World’s Events
(Ep 2:10) C.
Believer’s
Salvation 1. The call of God could be broken into two aspects: 1)
the general call of God and 2) the efficacious call of God. a) General call (1) …there is an
universal call, by which God, through the external preaching of the word,
invites all men alike (Calvin) (2) A general
call is to all men (Mt 22:14; Jn 3:16) b) Effectual
call (1) The calling
of God is a Divine activity in which unsaved men are drawn to God. (Chafer V.2,
p.113) (2) It is
internal, and is the result of the enlightening and sanctifying influence of
the Holy Spirit effectually drawing men to Christ, and disposing and enabling
them to receive the truth. (Easton) (3) An effectual
call is to the elect only (Ro 1:6; 8:29-30; 1Co 1:24). 2. The terms “called” and “calling” are used of the
believer extensively in the New Testament. a) Man’s merits
are not the basis for God’s call (1Co 1:26) b) God’s calling
is efficacious and sure. (1Th 5:24) c) God’s call
results in a changed life (2Pe 1:3) d) God called
those He chose to love and keep (Jude 1:1; Rev 17:14). |
|
|
|
|
|
|
|
