Romans 9:22-25 and predestination

Recently we've been reconsidering many of the things we thought we understood regarding doctrine and faith. We have begun to question certain beliefs, church structures, and practices of the western church. Too often we have discovered unbiblical doctrines and activities. This causes us concern. We have deemed this our “Rethink.”

Our questions include, how did we arrive at our doctrines? Does the Bible really teach what we think it teaches? Why do churches do what they do? What is the biblical basis of church leadership structure? Why do certain traditions get entrenched?

It's easy to be spoon fed the conventional wisdom, but it's an entirely separate thing to search these things out for one's self. In the past we have read the Bible with these unexamined understandings and interpreted what we read through those lenses. We were lazy about our Bible study, assuming that pastors and theologians were telling us the truth, but we rarely checked it out for ourselves.

Therefore, these Rethinks are our attempt to remedy the situation.

We should note that we are not Bible scholars, but we believe that one doesn't need to be in order to understand the Word of God.

Introduction

We have discussed predestination several times in the pages of this blog. Inevitably when we closely consider the various predestination texts, we discover that theologians and pastors are surprisingly careless when dealing with them. It seems that they have a tendency to interpret the Bible through their doctrinal predisposition, which frankly is a problem all of us have from time to time.

In examining today's text, we shall attempt to ascertain if it indeed it teaches predestination. In doing so we will consider Greek word meanings and context, as well as the audience to whom Paul is writing.

 Here's the passage:

Ro. 9:22-25 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath — prepared for destruction? 23 What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory — 24 even us, whom he also called, not only from the Jews but also from the Gentiles? 25 As he says in Hosea: “I will call them `my people’ who are not my people; and I will call her `my loved one’ who is not my loved one,” [Hosea 2:23]

Jews vs. Gentiles

We first note that Romans chapter 9 comes from Paul's passion for his own people to be saved (Ro. 9:3, Ro. 10:1). His argument continues all the way through chapter 11, where he makes the plain statement 

Ro. 11:2 God did not reject his people, whom he foreknew.

Paul specifically states those whom he foreknew. His whole thrust is to compare what God intends for the Jews as contrasted with gentiles. Paul intends to explain God's purpose.

Going in to the subject text, Paul has been explaining the status of Israel: Theirs is the adoption as sons, theirs the divine glory... (Ro. 9:4) So when we get to Ro. 9:22-25, we are in the middle of his argument. Israel's status is the premise used to set up the idea that they have always been God's people, but now a righteousness by faith has been revealed (Ro. 10:6). 

The way to become part of God's people has changed.

There are two categories of people found here:

• objects of his wrath (vs. 22) - these were prepared for destruction, but received great patience
• objects of his mercy (vs. 23) - these were prepared for mercy, intended for glory

These two categories are identified in verse 24, Jews and gentiles. 

The word "objects" is not actually plural in the Greek. The word is skeuos, a vessel or container. The gentiles are a vessel, the object (singular) of His wrath. His wrath is directed at the gentiles.

"Prepared" is katartizó, which is 

b. to fit out, equip, put in order, arrange, adjust

So the gentiles are fitted as a vessel for the wrath of God (vs. 22), while the Jews are fitted as a vessel for the mercy of God (vs.23). That is, those who are not His people are equipped like a container to carry His wrath.

Paul's meaning now starts to emerge. The gentiles, the object of His wrath, are recipients of His great patience, specifically to show the riches of his glory to the objects[object] of his mercy, the Jews. God is merciful to the gentiles as a demonstration to His chosen people, the Jews.

Who is "Us?"

Paul refers to those whom he prepared in advance for glory — even us, whom he also called...(vs. 23-24 ). Who is this "us?" Paul tells us they are the objects of his mercy, whom he prepared in advance for glory. Israel. Paul is writing to the Jewish Christians in Rome. "Us" is his audience (Jews), and Paul. This means "us" is not "you and me." "Us" is particular to his subject of his discussion. 

We should resist the urge to read ourselves into every Scripture. 

But this mercy is no longer just for the Jews. According to Paul, that blessing is now for those who are also from the Gentiles... (vs. 24)

Then Paul cements his point by quoting Hosea:

I will call them `my people’ who are not my people; and I will call her `my loved one’ who is not my loved one... (vs. 25)

A few verse later, Paul notes that those who previously were the object of His wrath have obtained righteousness by faith:

Ro. 9:30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith...

However, regarding the Jews, Paul writes

Ro. 9:31 but Israel, who pursued a law of righteousness, has not attained it.

We gentiles have been grafted into the promise (Ro. 11:17), and some Jews have been broken off, which made a place for us (Ro. 11:19). Formerly we were the object of God's wrath, but because of the unbelief of Israel (Ro. 11:20), and because of a righteousness that comes by faith (Ro. 9:30), we are now partakers of the Promise (Ro. 9:8). 

Conclusion

Paul discusses Jews and gentiles, with the distinction being that one was elect and blessed while the other was excluded and doomed. Paul uses the vessel idea to convey that the gentiles, who previously did not have access to the Promise, became an object of His mercy, and have been grafted into the promise (Ro. 11:17)

So, to put it all together, God's purpose was to display His glory to the Jews by showing His great patience to save the gentiles. The gentiles by faith obtain the promise and are no longer subject to God's wrath. In fact, this display of His glory is intended to provoke the Jews to jealously (Ro. 11:14).

And we ask the obvious question: If indeed the vessel fitted for destruction is predestined for destruction, why would God extend His "great patience" to them unless their fate is not actually sealed?

It seems that Paul is not discussing predestination so much as he is intent on telling his readers that those who were previously excluded now have a righteousness by faith.