Divine Potter

 

Romans 9:20–21 CSB

On the contrary, who are you, a human being, to talk back to God? Will what is formed say to the one who formed it, “Why did you make me like this?” Or has the potter no right over the clay, to make from the same lump one piece of pottery for honor and another for dishonor?

This next reference is more of a summary than a direct quote. We see the potter reference throughout the book of Isaiah 29:13-21, 45:1-13, 64. We also see a similar reference in Jeremiah 18:1-12. Paul used this similar imagery in 2 Timothy 2:20.

In the Isaiah 29:13-21 Israel had gone astray. They were not following God. As a result, they were in rebellion against God. The clay speaking against the potter is a ironic metaphor in this case. They were being disobedient against God. In this sense they were making themselves equal to God as if God was not their maker. This metaphor is describing Israel’s rejection of God. It also is referencing the nation not individuals. As a people they have rejected God.

The context of the next section Isaiah 45:1-13 is a divine letter to a future king. King Cyrus was the instrument God used to restore the people of Israel. God used Isaiah’s prophetic role to write out His intentions. This “letter” to Cyrus starts in the previous chapter where God says Isaiah 44:28 “who says to Cyrus, “My shepherd, he will fulfill all my pleasure” and says to Jerusalem, “She will be rebuilt,” and of the temple, “Its foundation will be laid.””

The reason I refer to this as a divine letter is that the prophecy occured about 140 years before Cyrus came to power and about 160 years before the events the prophecy describes. Further it is written by the historian Josephus that this section of Isaiah was shared with Cyrus and was the motivation for Cyrus’ decree to rebuild the temple in Jerusalem (Ezra 1:2-4).

The Works of Josephus: New Updated Edition Chapter 1: How Cyrus, King of the Persians, Delivered the Jews out of Babylon, and Suffered Them to Return to Their Own Country, and to Build Their Temple; for Which Work He Gave Them Money

This was known to Cyrus by his reading the book which Isaiah left behind him of his prophecies

Imagine reading a scroll that mentions you and your circumstances specifically and that this scroll was written 160 years before you read it.

Back to the potter metaphor. Leading up to the Potter statement God (Isaiah 45:9) is declaring His authority as the creator of the universe through the Prophet Isaiah. Then what follows is more of the same sentiment. God is using this metaphor to describe His authority as the maker of all things. In Isaiah 45:10 we also see that this potter metaphor is describing the creation of Israel as a nation. He continues on describing His authority up to verse 13. Then the message changes to focus on Israel’s salvation. On verse in particular stands out to me.

Isaiah 45:22

“Turn to me and be saved, all the ends of the earth. For I am God, and there is no other.”

Over and over again the Bible proclaims that to be saved it requires turning to God. This only makes sense in my estimation if that choice is meaningful. If that is not a meaningful choice then it is not sincere faith. When God arbitrarily chooses who will be saved and who will be condemned that means that turning is not really a meaningful choice. It is simply the fulfillment of God’s choice to save or not save.

In Isaiah 64:8-12 we see again that the potter clay picture is being used to describe the nation of Israel. We (plural) are the clay (singular). The only way for this statement to be true is to understand it to mean We (people making up the nation of Israel) are the clay (the nation that God is molding). “All of us are your people.” Does this mean that all are saved who are of Israel? Of course not! Yet all are part of God’s elect for the purposes that God has set forth for the nation of Israel. That is to be the Covenant of the Law, Nation of priests, and the seed of salvation.

In Isaiah 65 we see God’s response. There is a lot there and perhaps in a future post we can explore it in greater depth. But I want to point out a couple of observations. God says that Israel has not sought God, and that they have rejected God. As a result, they will face judgement. However, starting with Isaiah 65:8 we see there is a subset of Israel that God is going to preserve and bless. Who are these people? “Those who have sought me (God).” Isaiah 65:10. Literally those that have placed their faith in God. Who are the people that face judgement? Those that abandon God, ignore God’s call, do evil, and choose things that God does not delight in (Isaiah 65:11-12).

In Jeremiah 18:5-11 we see that once again the potter clay picture represents the “House of Israel.” We note that clearly God is talking about nations. Also again we see God’s solution to the impending destruction to “Turn now, each from your evil way, and correct your ways and your deeds” Jeremiah 18:11).

One last stop in cross references about the potter clay picture. In 2 Timothy 2:20-21 “Now in a large house there are not only gold and silver vessels, but also those of wood and clay; some for honorable use and some for dishonorable. So if anyone purifies himself from anything dishonorable, he will be a special instrument, set apart, useful to the Master, prepared for every good work.” This does not have the potter, but it does have the “vessels.” This passage covers a similar motif and is also written by Paul. I want to note that there are honorable and dishonorable vessels just as in Romans 9. The distinction though is made in that the honorable vessels have purified themselves “from anything dishonorable.”

So, what can we conclude. As has been the case with the direct quotes from the Old Testament this potter/clay metaphor used in several passages in the Old Testament also deals with Israel as a nation. It is hard to escape the impression that Paul seems to be talking about Israel as a nation and not a doctrine of individual election in Romans 9.

We still have more passages to explore.

God Bless You

~BJ Olson

 

Romans 9 and the Nation of Israel Continued

 I started to elaborate on how it is important to look at the references that Paul is using in Romans 9 to fully understand what exactly he is trying to communicate. In this way we can let scripture speak for itself. There is no better commentary for scripture than scripture itself. I focused on two key passages Romans 9:13 quoting Malachi 1:3 and Romans 9:12 quoting Genesis 25:23. I now am looking at the other quotes in Romans 9.

Romans 9:7 CSB

Neither is it the case that all of Abraham’s children are his descendants. On the contrary, your offspring will be traced through Isaac.

The statement “your offspring will be traced through Isaac” is a clear focus on Israel. Isaac is inheriting the promised covenant that God has given to Abraham.

Genesis 21:11–13 CSB

This was very distressing to Abraham because of his son. But God said to Abraham, “Do not be distressed about the boy and about your slave. Whatever Sarah says to you, listen to her, because your offspring will be traced through Isaac, and I will also make a nation of the slave’s son because he is your offspring.”

Sarah asked Abraham to get rid of Hagar and Ishmael. Abraham was understandably distressed by this request. However, God was going to use this for good. Notice the quote your offspring will be traced through Isaac. This is a reminder to Abraham about God’s promises (Genesis 15:4-6). It is a promise to Abraham that is repeated multiple times in Genesis (Genesis 12:7, 15:18, 17:8, 24:7). On each occasion the promise was related to Israel not individually to Isaac.

Also notice that God is fulfilling his promise to Abraham by saying Ishmael will be a nation as well (Genesis 21:13). So this quote is dealing with Israel and decedents of Ishmael. Interestingly Ishmaelites are often associated with Arabs and even the Islamic religion considers Ishmael a patriarch of their religion.

The next quote is when God and angels visit Abraham and Sarah before she is pregnant with Isaac (Romans 9:9 and Genesis 18:10-15). This particular quote is dealing with the promise of Isaac. It focuses on the fact that Sarah was in disbelief that she could have a child of her own. She had been through menopause and recognized that she would never have children. And so when God said that she would have a baby she laughed.

We move forward to Moses with the next quote. In this quote he is referencing when Moses asked to see God’s face.

Exodus 33:18–20 CSB

Then Moses said, “Please, let me see your glory.” He said, “I will cause all my goodness to pass in front of you, and I will proclaim the name ‘the Lord’ before you. I will be gracious to whom I will be gracious, and I will have compassion on whom I will have compassion.” But he added, “You cannot see my face, for humans cannot see me and live.”

The graciousness was Three-fold. God was promising that the goodness of His presence and rest (Exodus 33:13-17). God was also protecting Moses from His consuming glory (Exodus 33:20). Specifically notice the larger context of this quote. Moses in not asking for favor on himself alone he also is asking for God’s grace toward the nation of Israel (Exodus 33:13). He is interceding for the nation (Exodus 32:30-33). God has already promised to care for Moses, but Moses wants God to show grace (undeserving) to Israel. It also is interesting that the renewal of the law covenant immediately follows in Exodus 34:1-10. Even in this case though the covenant is with the nation of Israel (Exodus 34:10).

As mentioned in the previous blog posts it is important to understand the context of the quotes that Paul is using here to fully understand his intended meaning. There are several other quotes in Romans 9. One way to think about this in the modern sense is Paul is providing hyperlinks for us to explore. In the time of Paul giving a snip it of a quote was the same as providing a reference as I have in these posts. My intent is to give you the opportunity to go look these passages up. In the same way Paul is inviting us to look at the passages that he is quoting.

The only way to interpret that Paul is referring to saving election is to ignore the contexts of the verses that he is quoting and say Paul is not talking about Israel as a nation and that he is talking about individuals. Someone who holds to this view I would ask, “So is Paul proof texting the Old Testament?” When contemporary pastors string together a set of verses out of context to make a point in sermon, we rightly criticize this. However, to take Romans 9 as evidence that God salvifically chooses some individuals and condemns other individuals is to believe that proof texting is OK if Paul is the one doing it.

Clearly, I do not think that is Paul’s intent here. I believe that Paul’s focus in the part of the letter to the Roman church is on the election of the nation of Israel as the nation of promise, covenant of the law, and the seed of salvation.

Blessings

~ BJ

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The Older Shall Serve The Younger?

 

Romans 9:11–12 CSB

For though her sons had not been born yet or done anything good or bad, so that God’s purpose according to election might stand—not from works but from the one who calls—she was told, The older will serve the younger.

I already discussed the Old Testament quote that is in Romans 9:13. In that quote from Malachi 1:3 we see that God is talking about the nations of Israel and Edom. So then the question does the other quote relate to Jacob and Esau individually or as nations?

The older will serve the younger seems to be a straight forward statement. Yet we cannot find any evidence in the Genesis account that this prophecy was fulfilled. If anything, we see that Jacob bowed to Esau (see Genesis 33:3).

Since there is no record of Esau serving Jacob then was the prophecy wrong?

When we look to the passage that was quoted in the full context, we discover again that the prophecy did not relate to Jacob and Esau as individuals.

Genesis 25:23 CSB

And the Lord said to her: Two nations are in your womb; two peoples will come from you and be separated. One people will be stronger than the other, and the older will serve the younger.

“Two Nations” “Two Peoples” “One People” “The older will serve the younger.” So it seems pretty clear from this passage that has been quoted that it is dealing with Jacob and Esau as the fathers of nations.

We do see echos of the prophecy in the Blessing of Issac.

Genesis 27:29 CSB

May peoples serve you and nations bow in worship to you. Be master over your relatives; may your mother’s sons bow in worship to you. Those who curse you will be cursed, and those who bless you will be blessed.

These two passages offer insight into the prophecy. Peoples and Nations will bow and serve Jacob. So, we can understand the prophecy as dealing with Israel as a nation. At this point the point of the prophecy is that Jacob is the heir of the promise made to Abraham then passed to Issac and now being passed to Jacob. In each case the prophecy had yet to be fulfilled (Hebrews 11:13) or is only partially fulfilled (e.g., God’s provision).

Again, we need to understand the Bible in the context of the whole Bible. Especially when a New Testament writer is quoting the Old Testament.

When we look then at Romans 9:6-13 then we can understand that the election described here is the election of the nation of Israel to be the God’s nation of Priests and the seed of His Son Jesus. To turn this into a doctrine of individual election for salvation is a mistake. It takes and applies an idea that does not come from the very passages that Paul is quoting here. When we understand that it is dealing with Israel and Edom, we can then understand blessings and curses more clearly. God does not arbitrarily love or hate individuals.

Taken as a whole Romans 9 is dealing with Salvation by faith in the promises of God. In Romans 9:1-5 it is abundantly clear that Paul is addressing Israel as a nation and heirs of the promises of God. However, being heirs was not sufficient to save them. Why? He answers the question later in the chapter.

Romans 9:32–33 CSB

Why is that? Because they did not pursue it by faith, but as if it were by works. They stumbled over the stumbling stone. As it is written, Look, I am putting a stone in Zion to stumble over and a rock to trip over, and the one who believes on him will not be put to shame.

Paul is building up to this great truth in Chapter 9. It is faith and belief in Jesus Christ that makes us righteous. This is an extraordinarily good message. It fits with the rest of the teaching of the New Testament. Time and again we are called to set aside our attempts to be good enough and place our faith in Christ. The curse then rests upon those that do not believe and not because God arbitrarily chose some to save and some to condemn. That is Paul’s point! He continues with this same line of thinking into Chapter 10.

~BJ

 

Love Jacob Hate Esau?

 

Often times Romans Chapter 9 will come up as a point of conversation related to important theological questions.  This is true of the debate of free will verses divine election.  I have over the year gravitated toward a more natural (i.e. let the Bible be it’s own commentary) approach to this passage.  Part of the reason for this is that the whole chapter is a string of quotes from the Old Testament.  Paul using these quotes is intentional.  I firmly believe that to understand Romans Chapter 9 it is important to understand the context of the various Old Testament passages that Paul is quoting here.  I am going to explore over the next several posts the context of the various quotes to see how they can help us understand this very important passage in Scripture. 

Romans 9:13 CSB

As it is written: I have loved Jacob, but I have hated Esau.

This verse is a quote. It is not from Genesis though. That turns out to be an especially important clue as to what Paul is trying to communicate here.

The quote is from Malachi 1:3

Malachi 1:2–3 CSB

“I have loved you,” says the Lord. Yet you ask, “How have you loved us?” “Wasn’t Esau Jacob’s brother?” This is the Lord’s declaration. “Even so, I loved Jacob, but I hated Esau. I turned his mountains into a wasteland, and gave his inheritance to the desert jackals.”

You see this reference was to the nations of Israel and Edomites.

So, when God says he loves Jacob in this quote he is saying that he loves the nation of Israel. That is the plain interpretation of this passage. God has blessed and preserved the nation of Israel. He has blessed them as stewards of the Laws of God. In them is the seed of salvation. That is why God loves Jacob.

In that context then when God says “Esau I have hated” it is referencing that the Edomites have been diminished and removed as a nation. Continuing on in Malachi 1:4 “Though Edom says, “We have been devastated, but we will rebuild the ruins,” the Lord of Armies says this: “They may build, but I will demolish. They will be called a wicked country and the people the Lord has cursed forever.” God has cursed them as a nation because the have become a “Wicked country.”

In Amos 1:11 “The Lord says: I will not relent from punishing Edom for three crimes, even four, because he pursued his brother with the sword. He stifled his compassion, his anger tore at him continually, and he harbored his rage incessantly.”

So, we see that God is righteous and did not arbitrarily hate Esau.

It is important that we understand scripture in the context of the whole of scripture. When we isolate passages (especially passages that are quotations) we can end up with a wrong interpretation. In this case we end up thinking God arbitrarily hated an individual without cause before he was born. That would not be an accurate statement in light of the passage that Paul was quoting. It turns God into a monster. It is more likely that Paul is talking about the election of the nation of Israel to be the stewards of God promise and the election of Edom for destruction because at every point they fought against the purposes of God.

God bless you,

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~BJ