-----------------------------------------Post of the Day----------------------------------------
Romans 9.23
"And He did so to
make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory" (Romans 9.23 NASB Update,
and henceforth). Today's post is a bit lengthy.
John Calvin writes, "And he has mentioned vessels,
as commonly signifying instruments; for whatever is done by all creatures, is, as it were, the ministration of divine power.
For the best reason then are we, the faithful, called the vessels of mercy, whom the Lord uses as instruments
for the manifestation of his mercy; and the reprobate are the vessels of wrath, because they serve to show forth the judgments
of God . . .
"It is the second reason which manifests the glory of God in the destruction of the reprobate,
because the greatness of divine mercy towards the elect is hereby more clearly made known; for how do they differ from
them except that they are delivered by the Lord from the same gulf of destruction? and this by no merit of their own,
but through his gratuitous kindness."1
Did you notice how much philosophy
and presuppositional knowledge Calvin used to back up his belief in God's alleged eternal, reprobational
decree? Not only does he treat human beings as "instruments," non entities, but he also insists that God is glorified
by His decree to reprobate most of the creatures which He created in His image (given that most will not believe in Christ).
I ask Calvin and all who follow his logic, If God never created human beings, would He not still be glorious? Does
God need to reprobate (via an eternal decree) the majority of humanity, which He created in
His own image, in order to be glorified? We are under the impression that God does not need human beings whatsoever
in order to be Glorious.
But alas, unfortunately, this cancerous theology has spread throughout the greater part
of Christianity. The following example will suffice (though there are so many more which could be added). Anders
notes, "None other than Jonathan Edwards, the eighteenth-century New England pastor and theologian, evangelized directly
from texts such as Romans 9.18.
"Never was there a stronger teacher of the doctrines of sovereign election
and predestination, yet never was there a more passionate evangelist. From Edwards's sermon on Romans 9.18 come these
five points of application to the hearer:
"'1. From this we learn how absolutely we are dependent
on God in this great matter of the eternal salvation of our souls.
"'2. We should adore the absolute
sovereignty of God with great humility.
"'3. If you are saved, you are to attribute it to sovereign
grace alone and give all praise to God, who alone makes you differ from another.
"'4. Learn how much
cause you have to admire the grace of God, which has stooped to save you.
"'5. We may make use of this
doctrine to guard those who seek salvation from two opposing extremes ~ presumption and discouragement.'
"On this last point, Edwards speaks to the one who has not yet embraced the mercy of God: 'Do not presume
upon the mercy of God, and so encourage yourself in sin. Many hear that God's mercy is infinite and therefore think that,
if they delay seeking salvation for the present and seek it [later], that God will bestow his grace upon them. But consider
that, though God's grace is sufficient, yet he is sovereign and will use his own pleasure whether to save you or not.'"2
There is some inconsistency in Edwards' ideology that I would like to highlight.
Point number 1 is universally agreed upon. Point number 2, however, is not; at least, not from his definition.
By
"absolute sovereignty of God" Edwards is promoting the notion that everything which happens has been foreordained
by God and for His good pleasure. Thus the brutal rape and murder of a seven year old girl, by Edwards' own definition,
is the result of God's "absolute sovereignty" and for His good pleasure. Nothing could be further from the truth.
His view of God's "absolute" sovereignty inevitably leads to the conclusion of point number 3: if you
are saved it is because of God's grace (which is true); but if you are not saved it is because of God's foreordination!
He refused to grant you the grace which could lead to salvation. Moreover, He did this for His own glory and good
pleasure. What an interesting concept of God.
Edwards' fourth and fifth points are universally accepted
by all believers. Yet in his explanation of the fifth point there is a glaring inconsistency. In the Calvinistic system,
how does an unregenerate sinner seek God? Do not all Calvinists point (erroneously) to Romans 3.11 (ignoring Hebrews 11.6)
in order to substantiate their claim that sinners cannot seek after God? Is this not an obvious
contradiction?
How sad and unfortunate for Edwards and all who follow his brand of Calvinism to suggest that
God will save a sinner if He feels like it, not to put too fine a point on his statement. If God so pleases, according to
this faulty logic (and distortion of Scripture), He may save you, or He may not save you. Everything depends,
however, on His eternal decree, does it not?
I must echo Dave Hunt at this point: What love is
this? What God are we talking about? This "God" seems like a nightmare! Oh! for good exegetes
and biblical expositors!
Concerning Romans 9.23, Picirilli notes, "Verse 22 deals with one kind of vessel,
'vessels of wrath.' These are the men for whom the wrath of God is their final destiny. Such men God endures
in His long-suffering, but they are headed for Hell, 'fitted for destruction.'
"Verse
23 deals with the other kind vessel, 'vessels of mercy.' These are the men on whom He has mercy. They are headed for
Heaven, 'prepared unto glory.' In both groups, the sovereign power of God is displayed . . .
"He does
not desire for any to perish (2 Peter 3.9), but He wills to destroy some (as we know, those who reject Christ). And in
such 'vessels of wrath' His holy wrath against sin and awesome power are displayed . . ."3
Cranfield noted, "To sum up the truth with which Paul is inviting the Christians in Rome to reckon: God
endured a Pharaoh, and He now endures rebellious Israel, with much longsuffering for the sake of the ultimate manifestation
of the riches of His glory on vessels of mercy, but also, in the meantime, for the sake of the showing forth of His wrath
and the making known of His power . . . since this twofold revelation is necessary for the accomplishment of His ultimate
gracious purpose."4
God prepares beforehand the believer's spirit for
eternity. This speaks not to eternity past, but to the preparation of the Christian's heart before he enters into God's
presence. Notice that the text does not say that the believer was prepared beforehand for mercy, but for glory (cf. Rom. 8.29-30).
Also notice that in verse 22 the vessels of wrath were not prepared beforehand for wrath. The difference is paramount and
our interpretation will reflect our theology and worldview.
1 John Calvin, Commentaries on the Epistle of Paul the Apostle to the Romans
(Grand Rapids: Baker Book House, 1993), 369.
2 Max Anders, Holman New Testament
Commentary, Romans (Nashville: Holman Reference, 2000), 295-296.
3 Robert E. Picirilli, The Book of Romans (Nashville: Randall House Publications,
1975), 187.
4 C. E. B. Cranfield, Romans, A Shorter
Commentary (Grand Rapids: William B. Eerdmans Publishing, 1985), 241.
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Said Arminius,
"The Free Will of Man towards the True Good is not only wounded, maimed,
infirm, bent, and [attenuatum] weakened; but it is also [captivatum] imprisoned,
destroyed, and lost: And its powers are not only debilitated and useless unless they be assisted
by grace, but it has no powers whatever except as are excited by Divine grace."
(The Works of Arminius, Vol. II, p. 192.)
"Concerning
Grace and Free Will, this is what I teach according to the Scriptures and orthodox consent: Free Will is
unable to begin or to perfect any true and spiritual good, without Grace. That I may not be said, like Pelagius,
to practice delusion with regard to the word 'Grace,' I mean by it that which is the Grace of Christ
and which belongs to regeneration [a prevenient grace operation, not being born again].
"I affirm, therefore, that this grace is simply and absolutely necessary for the illumination
of the mind, the due ordering of the affections, and the inclination of the will to that which is good:
It is this grace which operates on the mind, the affections, and the will; which infuses good
thoughts into the mind, inspires good desires into the affections, and
bends the will to carry into execution good thoughts and good desires.
"This grace [prevenit]
goes before, accompanies, and follows; it excites, assists, operates that we
will, and co-operates lest we will in vain. It averts temptations, assists and grants succour in the midst
of temptations, sustains man against the flesh, the world, and Satan, and in this great contest grants to man the enjoyment of the victory.
"It
raises up again those who are conquered and have fallen, establishes and supplies them with new strength,
and renders them more cautious. This grace commences salvation, promotes it, and perfects and consummates
it. I confess that the mind of [animalis] a natural and carnal man is obscure and dark, that his affections
are corrupt and inordinate, that his will is stubborn and disobedient,
and that the man himself is dead in sins.
"And I add to this, That teacher obtains my highest
approbation who ascribes as much as possible to Divine Grace; provided he so pleads the cause of Grace,
as not to inflict an injury on the Justice of God, and not take away the free will to that which is evil."
(The Works of Arminius, Vol. II, p. 700-701.)
Arminianism: A Human
Explanation of Divine Truth.
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