Chapter # 9 Paragraph # 4 Study # 6
April 8, 2018
Humble, Texas
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Thesis: The concept of "vessels of mercy" is not a new idea to Paul's Gospel.
Introduction: In our current studies, we have seen a focus by Paul upon two "large" issues involved in understanding God's Larger Plan. One is the issue of "Love" and the other is the antithesis called "Hate". As we have worked our way into Paul's explanation, we have seen that the "Hate" thesis is revealed by God's "irresistible will" to reveal some things about Himself that have to do with His attitude toward "Justice" and its myriad manifestations in His creation. Then, the prior, and far more important, intent to make some things known about Himself in respect to His attitude of "Love" is revealed by God's irresistible determination to focus upon His attitude toward "Mercy" and the multitude of words designed by Him to "make it known". The two "bottom lines", according to the text, are "Wrath" and "Power", but they were preceded by "Love" and "Hate".
As we have moved into Paul's argument, we have seen that there are two "methodological systems" at work in the two major issues. On the "hate" side of the argument is the "demand/performance" system, and on the "love" side is the "promise/faith" system. These "systems" are just as antithetical as their originating issues of "Love" and "Hate". On the "Hate" side, there is the "preparation of vessels of wrath" for "righteous wrath" and its destructive impact. On the "Love" side, there is the "preparation of vessels of mercy" for the "powerful glory" and its blessedness.
This evening we have come to Paul's validation of his concept of "vessels of mercy" with his particular claim that it is not a "Jew/Gentile" issue. In the culture of Judaism, the "vessels of wrath" are "Gentiles" and the "vessels of mercy" are Jews, but these identifications are rooted in the "system" of "demand/performance" (that system that is directly related to "Justice/Wrath"). In Paul's Gospel, there is no recognition of automatic bias in God on the basis of how men produce works of righteousness. For Paul, there are none righteous and the Law has never, not even once, been able to produce righteousness unto justification (by the Law shall no flesh be justified). Thus, as he sets about to establish God's Larger Plan, rooted in "Mercy", and expressed by "words to be believed", he deliberately returns to his earlier thesis: the Larger Plan has its foundations in "the call of God", which, in turn, has its roots in "the Mercy-showing God" Who has revealed that His Plan rests upon His decisions and is revealed by His words which are to be "believed".
- I. The First Identifying Characteristic of "The Vessels of Mercy".
- A. The first characterization of these vessels is that they are "of Mercy".
- 1. This insertion of "mercy" is a major development as shown by Matthew 9:13 and 12:7.
- a. In the context, "mercy" is for "sinners" who see themselves as such.
- b. In legal theology, "mercy" takes an extreme "back-seat" position.
- 2. This insertion of "mercy" is in direct contrast to the "vessels of wrath" (Hebrews 8:12).
- II. The Second Identifying Characteristic of "The Vessels of Mercy".
- A. In Paul's declaration regarding "vessels prepared for glory", his second characterization of them is that they are those whom "He called".
- B. This has two crucial precursors in his explanation.
- 1. There is, in the near context, the declaration that God told both Sarah and Rebecca that they would have specific "sons" who would be "sons of promise" and who would represent the basis for relational harmony in the "Promise/Faith" system.
- a. This is specifically established in 9:9-11 as totally apart from any "doing of man; whether good or evil"
- b. It is, then, specifically explained in that text as the foundation of the purpose of God as it rests upon "election" and its consequent "calling".
- c. Paul doubles down on this concept in 9:16 with his elimination of man's "will" or "effort" so that "mercy" might reign.
- 2. Then there is a far context (though not too far) in 8:28-30 where "calling" is foundational to the entire "system".
- a. Those for whom all things work together for good are "the called according to purpose".
- b. And those who are "called" are, then, "justified" and, ultimately, "glorified".
- II. The Third Identifying Characteristic of "The Vessels of Mercy".
- A. Paul's third characterization of the vessels of mercy is in the negative: "not only out of Jews, but also out of Gentiles".
- 1. This is a negation of Jewish "racial" theology where the blessing of God comes upon the genetic descendents of Abraham, Isaac, and Jacob and leaves the Gentiles out of the picture unless they decide to be "Jews" through the proselytizing efforts of the Jews.
- a. For at least sixteen years this false theology survived in the beginnings of God's Larger Plan as it showed up in Acts. 15 where the only way "Gentiles" could be saved was for them to become practicing "Jews".
- b. However, Paul was sent by God to destroy this "works" system in the theology of the Church, and he did so (Galatians 2).
- 2. This is also a total destruction of the Jewish methodology of "Demand/Performance".
- B. This third characterization is buttressed by Paul's use of Hosea (2:23 and 1:10).
- 1. This use of Hosea does not, of itself, address the Jewish perversion of "method", but it does establish a major shift of focus on God's part.
- 2. God declares His "vessels of mercy" concept.
- a. Those "not my people" are to be "called" My People.
- b. Those "not beloved" are "called" Beloved.
- c. Those specifically identified as "not My People" are "called" sons of the living God in the very place where they were originally said to them, "you are not My People".