Chapter # 9 Paragraph # 4 Study # 7
April 15, 2018
Humble, Texas
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Thesis: The "Jewish" side of the "vessels of mercy" issue is presented as an "extremely difficult uphill accomplishment" resting upon the intent of God to "have mercy".
Introduction: As we have worked our way into Paul's clarification of God's Larger Plan we have seen most recently that Paul considered God's commitment to make those "not My people" into "My people" a commitment that included, not Jews only, but also Gentiles. I argued last time that the "not My people" phrase is a "type of meaning" that includes anyone who is not one of God's people without regard for their roots in natural, genealogical descent.
This evening we are going to see that Paul moved specifically into the issue of "Jews" whom God discarded as "not My people" with a context of focus upon God's reservation of some among those discarded so that they might become "My people". This is a significant issue in the light of the first century opposition to Paul's Gospel as concerned the national condition of the Jews. The Jews of Paul's day were making the argument that God's history with Israel meant that Paul could not possibly be preaching the truth. They argued that God had chosen the physical seed of Abraham, Isaac, and Jacob for His inheritance and that Paul's Gospel of inclusion for Gentiles was theologically and historically wrong-headed. So, we are going to look into his theological and historical rejection of the argument of the Jews.
- I. The Specific Shift to "The Jews".
- A. This "shift" is in light of 9:24 where he declared the inclusion of the Gentiles "as Hosea says".
- B. This "shift" brings into the argument the words of Isaiah as a part of the "Jew's" holy scriptures.
- 1. Paul's first appeal to the words of Isaiah rests upon Isaiah 10:22-23.
- a. According to Paul, Isaiah is very clear that God's dealings with Israel are not with the vast majority.
- 1) He acknowledges that Isaiah anticipated the numerical growth of Israel to be so great as to reach the significance of the popular Old Testament phrase "as the sand of the sea" (at least 13 occurances throughout the books of the Old Testament).
- 2) But, in harmony with multiple examples of God's rejection of the majority, he declares that "only" a "remnant" will be saved.
- a) The flood.
- b) Those of the original generation who left Egypt.
- c) Daniel at the time of the Babylonian captivity.
- d) Etc.
- 3) He makes this claim against a major mechanism of those who do not believe: they buttress their attitudes with the claim that "so many can't be wrong", or "no one believes that", taking comfort from the "majority" view.
- b. Also according to Paul, the entire context of Romans 9 has to do with God's determination to "save" by showing mercy to certain called "vessels of mercy".
- 1) This "determination" has to do with a deeply ingrained opposition in men against the showing of mercy when that display has to do with "others", especially their enemies.
- 2) This "determination" is the focus of the concept of Promise/Faith in the boundaries of "it is those who are of promise that are the seed".
- 3) This "determination" is set into the context of the processes of what Paul calls "the mystery of iniquity" as it gradually enslaves the vast majority of humanity: God is determined to upset those processes in the case of the "vessels of mercy", not primarily for their sake, but for the sake of all who learn of God's mercy through His actions.
- c. Also according to Paul, the issues involved in Isaiah 10 include God's commitment and method.
- 1) In respect to commitment, Paul says that the Lord "will do His word" ("do" is the primary verb and His "word" is the direct object).
- a) This moves along with all of the Scriptures in their call to root our confidence in what God has said (as Adam was supposed to do, as Abraham did, as Daniel became a primary illustration of one who did, etc. -- according to Hebrews 11:32).
- b) When one begins to understand that God means what he says, "faith" is born.
- 2) In respect to method, there are two participles.
- a) Altogether finishing.
- b) Altogether chopping into fine pieces.
- 3) There is one "stage" upon which this display will take place: "upon the earth".
- 2. Paul's second appeal to the words of Isaiah rests upon Isaiah 1:9.
- a. For this second appeal, Paul moves backward in Isaiah to the beginning: 1:10.
- 1) This text is a part of the introduction to the entire prophecy of Isaiah.
- a) As such, it casts a long shadow over the whole as an indicator of the message.
- b) This "shadow" is primarily concerned with the condition of the Jews as a nation.
- 2) As a move backward to the beginning, it reveals that Paul was holding a very basic issue in reserve.
- a) His first use of Isaiah 10 simply gives the words of a divine rejection of "the majority".
- b) This movement back to the truth held in reserve is simply a method of argument designed to powerfully support the general thesis.
- b. The words are not difficult.
- 1) Israel is thoroughly snared by the mystery of iniquity so that generation after generation moves inexorably toward the disaster of the "fine chopping" of God.
- 2) But, the Lord of Sabaoth (the "Hosts of Heaven") has preserved to us a seed.
- a) The need for preservation is very large: it requires the action of the Lord of Hosts; and it consists of being totally ensnared.
- b) The preservation is "from" the process that moves human beings into the perversion of Sodom and the disastrous consequences of Gomorrah.