THE MOST
NEGLECTED CHAPTER IN THE BIBLE
(ROMANS 9)
by
W. E.
Best
Copyright © 1992
W. E. Best
Scripture quotations in this book designated “NASB” are from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, and 1977 by the Lockman Foundation, and are used by permission. Those designated “translation” are by the author and taken from the Greek Text. All others are from the King James Bible.
This book is
distributed by the
W. E. Best Book Missionary Trust
P. O. Box 34904
Houston, Texas 77234-4904 USA
2 God's Sovereignty Is Absolute Arbitrariness
6 The Principle Of Divine Election
8 Anticipated Questions Answered
9 Things To Consider In Election And Reprobation
14 Scripture References To The Metaphor Of The Potter And The Clay
15 Vessels Of Wrath--Prepared For Destruction
16 Vessels Of Mercy--Prepared For Glory
17 Vessels Of Mercy--Not Restricted To The Jews
The two books entitled "God's Longsuffering Is Salvation" and "The Most Neglected Chapter In The Bible" are companion books. The first is a study of II Peter 3:9. The second is a study of Romans 9. Both are primarily a discussion of God's election of some to salvation and His passing by others. They are composed of sermons preached to the people of the Kingwood Assembly of Christ.
1
There are seven divisions to the ninth chapter of Romans:
1. Paul had great sorrow for the Jews, his brethren according to the flesh (vv. 1-3).
2. Paul's kinsmen according to the flesh were covenantly related (vv. 4,5). (1) They were adopted. In contrast to the individual adoption of Christians of Romans 8:15 and Galatians 4:5, the adoption of verse 4 refers to the national adoption of Israel. Israel is called God's son: "...Thus saith the LORD, Israel is my son, even my firstborn" (Ex. 4:22). Paul used the term son because adoption pertains to placing as sons. (2) Glory was theirs. Glory is God's manifested presence. God manifested His presence to the Israelites when the tabernacle had been completed according to God's instructions (Ex. 40:34). The entire prophecy of Ezekiel describes the glory of God to Paul's kinsmen according to the flesh. (3) The covenants were theirs. The Abrahamic covenant, the Mosaic covenant, the Palestinian covenant, the Davidic covenant, and the New covenant, to name a few, were given to Israel. (4) The law was given to them. The giving of the law was legislation under God. Since grace is a unilateral covenant, the covenant at Sinai, which was the covenant of the law, presupposes grace. What God had done for Israel is emphasized in Exodus 1 18. What Israel was responsible to do for God is demonstrated in Exodus 19 40. (5) The service was given to them. Service involves the tabernacle and temple services. This includes worship, ceremonies, education about God, etc. Service is not what God had done for them, but it is what they were to do for God. (6) The promises were given to them. The promises of the Old Testament were given to perpetuate confidence in God. One of the greatest promises was the promise of the Redeemer (Job 19:25). (7) The fathers were given to them. These patriarchs were named in Hebrews 11 to encourage us in our pilgrimage. (8) Jesus Christ, the anointed of God, according to the flesh came from them. The number seven--and there were seven things mentioned before this one--is the number of completion. But the number eight is perfection.
3. There is an election within an election (vv. 6-13). Israel--Jacob as an individual--was elected. God loved Jacob, and his name was changed to Israel. Israel began with an individual--Jacob; then, his name was changed to Israel with reference to the tribes of Israel.
4. Election is according to the purpose of the sovereign God (vv. 14-24).
5. Gentiles are included in God's election (vv. 25,26).
6. Although national Israel is in a state of unbelief to this day, God has a believing remnant (vv. 27-30).
7. The suffering Christ was the stumbling stone over whom national Israel stumbled (vv. 31-33).
The following are contrasts recorded in Romans 9: (1) Ishmael versus Isaac (vv. 6,7), (2) children of the flesh versus children of God (v. 8), (3) Esau versus Jacob (v. 13), (4) hate versus love (v. 13), (5) hardening versus mercy (vv. 16-18), (6) man versus God (v. 20), (7) clay versus the potter (v. 21), (8) vessel unto dishonor versus vessel of honor (v. 21), (9) enduring the vessels of wrath versus the riches of glory on vessels of mercy (vv. 22,23), (10) fitted to destruction versus prepared beforehand for glory (vv. 22,23), (11) faith versus works (v. 32), and (12) election versus reprobation (vv. 11,17,18).
The two major themes of election and reprobation, with other related subjects, are taught in Romans 9. It is impossible to believe in election without also believing in reprobation. If God chose some, He passed by others, and all those He passed by are reprobates. Persons who have not been regenerated are incapable of receiving these or any other truths of God. Religionists know their human tradition, but they do not know the teaching of Scripture.
The Arminians' basic view of the ninth chapter of Romans is that the Jews as a nation had been appointed to eternal life, but they rejected the appointment. Will that view stand the test of Scripture? Paul and Barnabas preached the word to the Jews, but they judged themselves unworthy of everlasting life. They then turned to the Gentiles (Acts 13:46). Can any person who has been appointed to eternal life reject the appointment? The question is answered in Acts 13:48 -- "... and as many as were ordained [perfect passive participle of tasso, which means appointed, designated, or ordered] to eternal life believed." Arminians claim that God would not allow the Jews freedom of choice to reject the gospel if He made it mandatory by an eternal decree that certain Gentiles should accept it. Their conclusion of the passage is that it simply means that all who were capable of believing were disposed to believe and did believe. However, according to Scripture, those who have been appointed by God to eternal life cannot do other than believe.
Amillennialists say that according to Romans 9, God elected the nation of Israel to point the elect to Christ, but due to Israel's fall God nullified the nation's election. Therefore, they believe God is through with Israel, and the new Israel is Christ's assembly. They conclude that since the nation defaulted, they invalidated the Abrahamic covenant and were finally abandoned by God. It is interesting to observe that while the Arminians reject God's election to salvation, amillennialists believe God elected the nation of Israel and then made void the election because of their disobedience. Both are erroneous in their interpretations of Romans 9. When God elects a nation or an individual, He will not go back on His election. Although there were many in Israel who were not of Israel, Israel as a nation has been chosen by God, and that nation shall be saved. If God could void His election of that nation, He could do the same of every individual He elected to salvation.
The following are some of the erroneous conclusions that have been drawn from Romans 9 -- (1) Some say that here and anywhere else that you have predestination and election it is not to salvation. This is service. The elder shall serve the younger. (2) Some believe that the choice of Jacob rather than Esau was at most a choice to outward and national privilege. It was not a choice to salvation. (3) Others state that Paul was referring to the seed of Abraham typically and that the reference is to Jacob and Esau in their national capacity. There is no question of personal salvation by absolute decree. (4) Some erroneously conclude that to understand Romans 9 11, one must realize that Paul spoke of both Jews and Gentiles as having been chosen as nations in the counsel of eternity to be the recipients in time of the gospel blessing, the Jews being first.
The following is a list of questions on Romans 9 for you to test yourself on the teaching of this chapter.
1. Did God decree election?
2. Is there a difference between election and salvation?
3. Is election a manifestation of sovereignty or of justice?
4. Was man elected on the basis of foreknowledge?
5. Does election seal the destiny of the chosen?
6. Is reprobation the mere negative of election?
7. Was the destiny of the nonelect sealed in the choice of some?
8. Is nonelection punishment?
9. Were the nonelect condemned by God's preterition?
10. Is the condemnation of the nonelect a manifestation of justice?
11. Is there a difference between preterition and condemnation?
12. Did both the elect and the nonelect derive from the same lump?
13. Were both the elect and the nonelect involved in the fall?
14. Does God's infallible determination that some shall perish put a necessity upon them to sin?
15. Is the positive determination of what the sinner will do based on what God, the first cause, will effect?
16. Does foreknowledge of sin mean sin is eternal?
17. Is the condemnation of the nonelect for sin based on foreknowledge?
18. Was sin self-originated in Adam?
19. Does self-inducement require an antecedent cause?
20. Was Adam influenced by an antecedent cause?
21. Did Lucifer (Satan), the second cause, become the first cause in sin?
22. Can God, the first cause, create a first cause?
23. Did God create Adam with two principles--lower and higher?
24. Did God decree sin or did He decree to permit sin?
25. Since sin is against God's nature, does He have the right to permit it?
26. Does permission to sin make God a participant?
27. Does a permissive decree link God causatively with the thing permitted?
28. Does hardening stand in relationship to preterition or to the fall?
29. Is hardening ascribed to God and man?
30. Is hardening accomplished by mere permission?
31. Is it correct to say that God merely permits the actions of men, either good or evil?
32. How many kinds of hardening are taught in Scripture? Give the number and name them.
33. Does God see all things unfolded, in the sense of an aorist indicative Greek verb, or unfolding, in the sense of a present Greek participle?
34. Are the nonelect condemned because God passed them by or because of their sins?
35. Is preterition a sovereign or a judicial act?
36. Does God know all things intuitively?
37. What is determinism?
38. What is indeterminism?
39. Does determinism destroy personality and voluntary sinning?
40. Does the sinner sin freely?
41. Does God infuse hardness?
42. Is there a difference between providence of sustenance and providence of government?
43. What is providence?
44. Does God's entrance into second causes make Him an accomplice by concurrence in sin?
45. Does a good act cause an irregular act?
46. Can certainty be grounded in God's foreknowledge as well as in His decree?
47. Is decreeing to permit sin the same as bringing sin and its chain of consequences into God's purpose?
48. Does God's decree compel men to sin?
The following are brief answers to the preceding questions. These questions will be considered in greater detail as we proceed in the study of Romans 9.
1. Yes.
2. Yes.
3. Sovereignty.
4. No.
5. Yes.
6. No.
7. Yes.
8. No.
9. No.
10. Yes.
11. Yes.
12. Yes.
13. Yes.
14. No.
15. No.
16. No.
17. No.
18. No.
19. No.
20. Yes.
21. Yes.
22. No.
23. Yes.
24. Permit.
25. Yes.
26. No.
27. No.
28. Fall.
29. Yes.
30. No.
31. No.
32. Three--depravity, practice of sin, and judicial.
33. Unfolded--aorist indicative.
34. Sins.
35. Sovereign.
36. Yes.
37. Human choices determined by antecedent causes.
38. Human choices made independent of antecedent causes.
39. Yes.
40. Yes.
41. No.
42. Yes.
43. God's care and His government.
44. No.
45. Yes.
46. Yes.
47. No.
48. No.
2
GOD'S SOVEREIGNTY IS ABSOLUTE ARBITRARINESS
The study of every Biblical subject must begin with God's sovereignty. Scripture extols God as sovereign:
"But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine" (Is. 43:1).
"Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him" (Is. 43:7).
"Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD, and beside me there is no saviour. I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God" (Is. 43:10 12).
"YET now hear, O Jacob my servant; and Israel, whom I have chosen: Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring" (Is. 44:1-3).
"Thus saith the LORD the King of Israel, and his redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people....Is there a God beside me? yea, there is no God; I know not any..." (Is. 44:6-8).
"They have not known nor understood: for he hath shut their eyes, that they cannot see; and their hearts, that they cannot understand" (Is. 44:18).
"Thus saith the LORD to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the LORD, which call thee by thy name, am the God of Israel. For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. I am the Lord, and there is none else, there is no God beside me: I girded thee, though thou hast not known me: That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else. I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things" (Is. 45:1-7).
"Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands?" (Is. 45:9).
"I have made the earth, and created man upon it..." (Is. 45:12).
"Verily thou art a God that hidest thyself, O God of Israel, the Saviour" (Is. 45:15).
God dwells in impenetrable light: "Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see..."(I Tim. 6:16). But God's invisibility does not affect His disclosure in Jesus Christ: "No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him" (John 1:18). Jesus Christ is not a compensation for a lack of revelation, but He is revelation itself. This makes Philip's request that Christ show the disciples the Father (John 14:8,9) superfluous. There is a limit, however, beyond which we cannot go. Mystery is the seal of the infinite (I Tim. 3:16). But we must not look at the mystery and forget the Blesser.
The most concise definition of God's sovereignty is that God's sovereignty is absolute arbitrariness. The noun "sovereignty" means the quality or state of being sovereign. It describes Him who has the authority and power to do what He pleases. One may question the use of the adjective "absolute" with the noun "sovereignty." But one can say "God is absolute" or "the absolute is God" because God is free from imperfection, restriction, constraint, and obligation. God unrestrainedly exercises His will. He is subject to His own will or judgment without capriciousness. God is operating under His own law because He is His own law. There is no higher standard to which He can be subjected. God is the ultimate; the absolute; the infinite. No one is God's adviser.
God's understanding is infinite: "Great is our Lord, and of great power: his understanding is infinite" (Ps. 147:5). Nothing has ever happened or will ever happen that God did not know beforehand. He knows the end from the beginning. Observe the magnification of God's absolute sovereignty, which is recorded in the following passage of Scripture:
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (Romans 11:33-36).
The sovereign God can never be summoned before a higher tribunal, much less before the corrupt tribunal of depraved man.
Arbitrariness in God differs from arbitrariness in man. Man is under God's law. God is not under man's law. When man ignores or rejects God's law, he acts arbitrarily. He is committing heinous sin by rejecting a standard above himself. Man detests God's arbitrariness in Divine election according to grace because it is not according to his arbitrary standard of justice. He judges God's actions by his arbitrary standard that he has set up by which he thinks God should act. All laws enacted by men which are contrary to God's law are arbitrary laws. Man's pride and arrogance are manifested when he questions God. He accuses God of being unjust to elect some and pass by others. Thus he manifests that he does not know that all men are depraved by nature. The person who does not believe in election, does not believe in grace; hence, he does not believe in salvation and is therefore lost.
The person who lives in his own view of nonarbitrariness in men sees arbitrariness in the freedom of the sovereign God. The person is wicked who sees arbitrariness in God's grace. "Even so then at this present time also there is a remnant according to the election of grace" (Rom. 11:5). That is the reason he does not believe in God's absolute sovereignty. He claims it is limited. The god of the religionist is measured by his own depraved standard. Depraved man reprehends what he does not comprehend. He finds fault with election, predestination, and other great truths related to God's sovereignty. In this manner, he stains the excellency of the sovereign God with his thoughts and speech. Such people are portrayed in the scribes and Pharisees who interrogated the Lord Jesus Christ about His disciples' transgressing the tradition of the elders by not obeying the Jewish ritual of washing their hands before they ate bread (Matt. 15:1 3). The Lord replied by asking why they were transgressing the commandment of God on account of their tradition (v. 3). They were bringing reproach upon God. Jesus Christ confirmed Isaiah's prophesy of their hypocrisy. They drew near with their lips, but their hearts were far from the Lord. Therefore, they worshipped in vain, teaching for doctrine the commandments of men (Matt. 15:7 9). They made void the word of God with their human traditions (Mark 7:1 13). The scribes and Pharisees were angered at the Lord's reply to their question. Jesus Christ explained to His disciples the sovereignty of God when He said, "Every plant, which my heavenly Father hath not planted, shall be rooted up" (Matt. 15:13).
No one can be drawn to God by human tradition. We are drawn to God by the word of truth. After this encounter of the Lord with the scribes and Pharisees, the Lord's disciples having come were concerned about the scribes and Pharisees being angered at His declaration. They said to Him, "Knowest [perfect active indicative of oida, which means you have known and are in a continual state of knowing] thou that the Pharisees were offended [aorist passive indicative of skandalidzo, which means angered] after they heard this saying?" (Matt. 15:12). The reaction of the scribes and Pharisees was the same as that of all who are incapable of accepting the truth. Human nature is the same today.
The Pharisees concluded that they must get rid of Christ or He would get rid of them. The Lord's reply to them finalized what they had to do; hence, they crucified the Lord Jesus Christ. That same idea is common among people today who cannot accept truth. They conclude that they must get rid of the one proclaiming the truth or he will get rid of them. Religionists get upset at the truth, but Christians profit from it. But that which is not of God, men and teaching alike, shall be uprooted. This is evidenced in Romans 9.
We have given a concise definition of God's sovereignty--God's sovereignty is absolute arbitrariness. The following is a general definition of the sovereign first cause, as far as human words dare attempt. The eternal God is independent and self-existent. His purpose and actions originate within Himself without external influence. The absolutely Holy One is the Creator, Sustainer, and Controller of all His creation for His own glory. Therefore, God is indescribable in His Essence, inconceivable in His mode of existence, and illimitable in His infinity. He is fully known only to Himself because the infinite One can be comprehended only by an infinite mind. Furthermore, this infinitely Holy God can do nothing that is not eternally just (Is. 45:5-7,9).
God's sovereignty is exercised without restriction in the regeneration of the elect. Since the natural heart of man cannot be changed by either influence or persuasion, an effectual work of grace alone can give him a new heart. Therefore, the grace of regeneration does not force the chosen sinner against his will. But the Spirit of regeneration works a change in the will of the passive sinner. Recipients of God's grace obey His commandments willingly, but it cannot be said that we do what we do out of our own mere--nothing more or less than what is specified--pleasure. Christians may do the will of God freely, but they do not do it out of their mere pleasure in the sense of their arbitrary wills. Our wills are subordinate to God's will. He works in us to will and to do of His good pleasure, and His people are willing in the day of God's power (Ps. 110:3; Phil. 2:12,13). God's will is always first, and man's will comes second. We obey the commandments of Jesus Christ willingly, but our obedience is out of God's pleasure. We do not obey arbitrarily, but we obey because we are recipients of God's grace.
God's sovereignty is exercised without constraint. Men may do things voluntarily out of their own choice, as far as they are concerned, but there may also be a degree of constraint. A minister may continually exhort a person to believe in Christ, and that person may respond out of his constraint to "make a decision for Christ." However, the minister cannot constrain Jesus Christ to entrust Himself to the one who has been constrained to "make a decision" (I John 2:23-25). Every true conversion experience is the fruit of a work of grace having been wrought in the convert. Men may do things willingly, but they do them out of fear. Fear of the results of a terminal illness might cause one to willingly submit to surgery, but his willingness is motivated by fear of the consequences of not having the surgery. However, no one can constrain God. It is His prerogative to bestow mercy on whom He will bestow mercy and that according to the good pleasure of His will: "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will" (Eph. 1:5).
God's sovereignty is exercised without obligation. Obligation is binding, and it destroys liberty in the sense of independence. Since God is totally independent, He is not obligated to do anything other than what He purposed before the foundation of the world. For this reason, God does not give the things people request unless what they request is according to His will. It is one thing to be pleased to fulfill an obligation and something else to do something from the pleasure of one's own will. God has the right to do what He will with His own (Matt. 20:15).
An advocate of free will is an enemy of God's grace. He believes God can do nothing for him until he gives God permission. Thus, he appoints God as the second rather than the first cause. This would indicate that there are as many gods as there are free wills, thus classifying those who believe in free will as polytheists. Those who believe in free will are enemies of free grace. Enemies of free grace are enemies of the Bible and of Jesus Christ. Therefore, they have never been reconciled to God. The whole process of salvation from God's decree to its consummation in eternal glory is according to the will of God: (1) in its purpose (Rom. 8:28), (2) in its preparation (Eph. 1:3-12), (3) in regeneration (John 1:13; 3:8), (4) in preservation (Phil. 1:6; I Pet. 1:3-5), (5) in sanctification (I Thess. 4:3-7), (6) in resurrection (I Cor. 15), and (7) in eternal glory (last chapters of Rev.).
God's will is beyond the control of man. Therefore, God is carrying out one purpose on one principle to one conclusion. Concerning God's purpose, the Greek word for decree (prothesis) is used in an intellectual sense by setting before us in the Scriptures His determination. We use the plural form "decrees" to speak of God's purpose, but our usage of the plural is reducible to one purpose. Therefore, decrees--as we speak of them for our convenience--are not successively formed as a so-called emergency arises, but they are all parts of one all-comprehending purpose or plan. This one purpose includes a number of events. These events are mutually related; therefore, we speak of decrees as many and as having a certain order. This certain order is designed by the One having supreme authority, purposing what is pleasing to Himself without prejudice, respect of persons, or arbitrariness as men view them.
God's purpose is one, because He is of one mind: "But he is in one mind, and who can turn him? and what his soul desireth, even that he doeth" (Job 23:13). There can no more be a new thought or a new purpose in God than there can be a new God. Whatever God thinks He ever thought, always does think, and will continue thinking. Therefore, whatever God purposes He always purposed, ever purposes, and will continue purposing. Thinking and purposing are attributes of rational beings whether created or uncreated. The thoughts and purposes of the infinite God are coeternal with Himself. God's thoughts and purposes are absolute. If this were not true, no being could possibly exist. The fulfillment of God's purpose manifests the beauty of all His perfections. However, the fulfillment of God's purpose in providence often seems to run contrary to His eternal purpose. Some men go one way in the power of grace. Others go the opposite way in their naturally depraved power. In conclusion, all men accomplish the purpose of the sovereign God.
To form a plan and then alter it, or to have a plan and then fail in it, is one of the sad imperfections of humanity. In the case of the altered plan, some new information was revealed which was not evident before the plan was formed. Hence, an absolute plan cannot be devised by man. Finite man, who continually learns, can never absolutely purpose anything. In the case of the plan that failed, man cannot foresee the future; therefore, he does not know what obstacles will prevent the success of his plan. But who is so foolish as to suppose any of these things in God?
An altered plan with God is unthinkable. God, who is infinite in understanding, can gain no new information: "Great is our Lord, and of great power: his understanding is infinite" (Ps. 147:5). Infinite understanding means God's understanding is unlimited and therefore perfect. Since an intellectual is one who shows a notable mental capacity, or one who is guided by the intellect rather than by feelings, God alone can fulfill the requirements of an intellectual. Hence, God is the only One of superior, absolute, and perfect intellect. God sees future, present, and past all at once. Therefore, God has a fixed and settled purpose, not just a purpose but only one purpose.
All history is one. There may be many ages and events, but there is only one history. There may be many provinces and rulers, but there is only one Lord of heaven and earth. There is no succession in God's knowledge. On the basis of the fact that in time man thinks and then purposes, some have concluded that since foreknowledge precedes predestination in Romans 8:29 and 30, God's logical process in thinking is not different from man's. They reason that after all man was made after God's likeness. Technically, there is no more foreknowledge than there is afterknowledge with God. He knows everything simultaneously. Foreknowledge is an expression for our convenience. God's knowledge is infinite (Ps. 147:5). God sees future, present, and past all at once. He only accommodates Himself to man's method of communication, which is another manifestation of God's condescension. He knows all things intuitively, independent of any reasoning process. How else could the infinite God communicate with finite men?
Prophecy is proof of God's infinite knowledge. If He did not know future things, there would have been a time when He was ignorant. But every prophet's candle, in our way of thinking, was lighted by the torch of God's foreknowledge. But better still, the prophet's candle was lighted by the torch of God's infinite knowledge. God knows all things independently; therefore, who has been His counsellor? He knows all things distinctly, because there is no mote or beam in God's eye. He knows all things immutably. His knowledge of future things cannot be changed, because that knowledge arises from His will which is irreversible: "...But the counsel of the LORD, it will stand" (Prov. 19:21 NASB). God knows all things infallibly; therefore, He knows them perfectly. He knows all things perpetually. He cannot know Himself or any of His creatures more perfectly at one time than at another.
To suggest that what God knows will never happen is unthinkable. Who makes everything that is known by God certain to be fulfilled? Did God determine the acts of Adam and Eve, Cain and Abel, Ishmael and Isaac, Esau and Jacob, etc.? If they were not determined by God, there must be a force in time independent of God. This conclusion is to deny that God knows all things, and that would lead to deism. To say that Judas would betray Christ and yet to know that it might be otherwise would be contradictory. This brings up a difficult problem for many to solve.
One must learn to distinguish things that differ. For example, God's purposing an action so that it shall be sinful is not the same as God's purposing an action as sinful. God purposed that some actions shall be sinful for the sake of the good that He will cause to arise from the sinfulness thereof. Two indisputable facts of Scripture that prove this are Joseph's brethren and those who crucified Christ: "But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive" (Gen. 50:20). "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain" (Acts 2:22,23). God purposed sin for the sake of the good that shall be accomplished. On the other hand, man purposes actions for the sake of the evil in wicked men.
Religionists acknowledge that God permits sin; therefore, no one can honestly say that God permits sin when it is against His will to do so. Since God permits sin, it is evident that He wills to permit it. No one would say that God does what He does not will to do. However, God's purpose does not compel depraved men to do evil. He only leaves them to the workings of their own depraved hearts. Hence, His justice cannot be impeached because He neither infused an evil principle nor enforces evil actions. He only ordained what shall be.
God's purpose is founded in sovereignty, ordered by infinite wisdom, ratified by omnipotence, and cemented in immutability. Furthermore, His purpose is eternal (II Tim. 1:9), founded in Divine wisdom (Eph. 3:10,11), efficacious (Is. 46:10,11), immutable (Acts 2:23), absolute (I Pet. 1:2), all comprehensive (Rom. 8:28), and more than a mere permission of His will with reference to sin. The problem cannot be solved by using the word "permission." Such a term would suggest that God allows the sinner to freely decide against His command. If this were the teaching of Scripture, God in providence would be no more than an observer of a contest whose outcome is never certain. Sin, according to the "permissive" view, lies in man's power of action, and God's action becomes His reaction to man's action. The teaching of Scripture forces one to embrace the fact that whatever is done in time was purposed in eternity. Therefore, a time was fixed for the execution of that purpose, and it is brought about by the providence of God at that particular time.
Did God foreordain that there should be a world because He foreknew there would be one, or did He decree that there should be one? The world is the result of God's decree. The same principle applies to man's creation and regeneration. Human effort has nothing to do with the eternal idea. There were no humans in eternity.
3
Nothing in time is greater than the exaltation of the Lord. The only thing that can be greater is to stand in His presence. The Lord Himself declared, "...I am God, and there is none else, I am God, and there is none like me, Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure" (Is. 46:9,10). God said, "I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things" (Is. 45:7). The three words "form," "create" (used twice), and "make" should be observed.
According to the Septuagint, four verbs are used here:
1. "Form" (kataskeuasas, aorist active participle of kataskeuadzo, which means prepare, build, construct, equip, create, or form) shows that God is the One having formed the light. This word comes from the Hebrew word yatsar, which means to mold, determine, or fashion. It carries the idea of a potter molding a substance into a particular form. God formed the light. Light was molded into three different forms: (1) There is the light of nature: "And God said, Let there be light: and there was light" (Gen. 1:3). (2) There is the light of rational understanding: "That was the true Light, which lighteth every man that cometh into the world" (John 1:9). (3) There is the light of spiritual understanding: "...in thy light shall we see light" (Ps. 36:9). (See Matt. 16:17; I John 2:20,27.)
2. "Create" (poiesas, aorist, active participle of poieo, which means make, do, cause, effect, create, bring about, or appoint) shows that God is the One having brought about darkness. This word comes from the Hebrew word bara, which means to create. It is used only three times in the first chapter of Genesis. What kind of darkness did God create? There was natural darkness before God said, "Let there be light, and there was light." Natural darkness is the absence of the sun. It can be darkness caused by an eclipse or by thick clouds. There is thick darkness, such as that experienced in Egypt during the plagues brought upon Pharaoh and the Egyptians (Ex. 10:21). There is spiritual darkness, which is characteristic of every person without spiritual light (Mark 10:46; John 12:37 41). We are seeing precursors to the darkness of God sending strong delusion to those who receive not the truth that they should believe the lie (II Thess. 2:11). There shall be "the blackness of darkness forever" (Jude 13).
3. The word "make" (poion, present active participle of poieo) shows that God is the One causing prosperous peace. This word comes from the Hebrew word asah, which means to make, accomplish, advance, or appoint. God Himself is the peacemaker. He made peace by means of the blood of Jesus Christ (Col. 1:20). No one has peace unless he is under the blood of Christ. Peace is in the consciousness of the believer (Rom. 5:1). It is the fruit of the blood of Jesus Christ. There will be universal peace when Jesus Christ reigns as King, and the glory of God shall cover the earth as the waters cover the sea. We will then enjoy universal peace under the rule and reign of Jesus Christ as King of kings and Lord of lords.
4. The second use of the word "create" which refers to God creating evil is an entirely different verb (ktidzon, present active participle of ktidzo, which means create, completely change, or transform). This word also comes from the Hebrew word bara, which means to create. God does not create the evil of wickedness, but He creates the evil of judgment. Evil is not synonymous with sin. The evil of sin is not found among the creatures created by God (Gen. 1). Everything God created was pronounced very good (Gen. 1:4). This statement could not have been made had God created wickedness. The four verbs combined teach that God is the One who has formed the light, having brought about darkness, causing prosperous peace, and creating evil. All things are fulfilling God's eternal purpose.
Opponents of God's sovereignty in election and reprobation manifest their anger by asking, Did God make man to damn him? An Arminian always argues from the point of reprobation, but the Christian argues from the point of God's absolute sovereignty. Arminians will not take the time to consider the difference between their ignorant and sentimental question and God's creating man upright and then condemning him for his sin. When God chose some and passed by others, he saw all as sinners. The vessels of wrath and the vessels of mercy all come from the same lump. God saw all mankind under sin. God did not have to choose any. Choosing some is a manifestation of His mercy. Condemning individuals for their sin is a manifestation of His justice. God is not only merciful, but He is also just.
When a person asks, Is God the author of sin? he means, Is God the actor or doer of sin? It is blasphemy to even suppose such a thing. God being the actor of sin is not the same as God creating evil. The evil is the punishment of sin by various judgments. Because Israel had forsaken the Lord and had worshipped other gods, the Lord brought upon them the evil of judgment (I Kings 9:9). The messenger who was restrained from beheading Elisha realized that his trouble was the evil of judgment from the Lord (II Kings 6:33). God brought the evil of judgment upon Israel because they had rejected God's law (Jer. 6:19). Jeremiah met the objector who thinks God sends only good and not evil (Lam. 3:37,38). God is merciful and loving, but He is also just, a God of judgment. If we disobey Him, God will send the evil of punishment upon us (Amos 3:6). In reply to his wife's advice that he curse God and die, Job replied that we receive good and also evil from the hand of God (Job 2:10). In Job's case, evil was not for punishment in the same sense as it was in the nation of Israel. God punished Israel, but He tested Job. The Lord referred to Job as being perfect and upright in his generation. This is what God said about him, not what Job said about himself. Job said he was vile (Job 40:4). He abhorred himself and repented in dust and ashes (Job 42:6). Job was not sinless. He manifested some self-righteousness which needed to be removed. Therefore, God tested Job. The blind man who was healed by the Lord was not blind because of some sin he or his parents had committed. God had sent this upon him for the glory of God (John 9:1 3).
The contrasting word with evil in Isaiah 45:7 is not "good" but "peace." Hence, moral evil is by no means affirmed as being from God. We can say that as darkness is the deprivation of light, the evil of punishment is the deprivation of peace. God often procured peace for Israel by destroying their enemies with the evil of war. The principle of God creating the evil of punishment of sin and testing His people for their good and His glory is seen running throughout the Scriptures:
1. For wise and good purposes, God ordered that Joseph be sold into Egypt by his brethren for God's glory and for the good of his brethren (Gen. 45; Ps. 105:17). Joseph's brothers meant to do evil to him, but God meant it for good (Gen. 50:20). He can even turn the wrath of man to praise Him (Ps. 76:10).
2. Pharaoh's heart was hardened. There are 18 references to the hardening of Pharaoh's heart from Exodus 4:21 through Exodus 14:8. These references state that either God hardened his heart or Pharaoh hardened his own heart. God was not a balcony observer while this was going on. God ordered the stubbornness of Pharaoh by commanding. Obedience was required, and by hardening his disobedience was punished. By God's command Pharaoh was obligated, but he did not obey.
3. God sent Assyria against hypocritical Israel to fulfill His will. Although the king of Assyria was sent by God to accomplish His will, the king completely left God. God's sovereignty does not eliminate man's responsibility. Assyria's deed was rewarded, but the motive was punished. Christians may learn a lesson from this. We can do God's will and yet be punished for doing it when it is done from an incorrect motive.
4. God providentially ordained Shimei to curse David (II Sam. 16:5 8). When Abishai wanted to cut off Shimei's head for his cursing David, King David told him, "Let him alone, and let him curse; for the LORD hath bidden him. It may be that the Lord will look on mine affliction, and that the LORD will requite me good for his cursing this day" (II Sam. 16:11 12). David recognized that God had sent the evil of cursing through Shimei. David's recognition of his own unworthiness caused him to wonder at his exemptions from trials, not at his trials. While unworthiness convinced David that he had no right to choose, ignorance persuaded him that he had no ability to do so. God makes the choice. David acknowledged God's sovereignty in elevating that poor shepherd boy to kingship. He, like Hannah, knew that God not only exalts but also abases a person. There is none as holy as the Lord. There is none beside Him. There is no Rock like God. But the Lord also kills and makes alive. He brings down to the grave and raises up. He makes poor and rich, brings low and lifts up, raises the poor out of the dust, lifts the beggar from the dunghill and sets him among princes, etc., (I Sam. 2:1,6 10). The authority of God awed David. He was submissive to the will of God in his life. There is a purpose for every Shimei in the lives of Christians.
5. God, for a holy and gracious purpose, ordained the death of Jesus Christ. Those who crucified Jesus Christ were wicked and sinful not because they crucified Christ but because of their sinful motive for crucifying Him. The sovereignty of God and the responsibility of man are manifested in Christ's crucifixion.
6. God orders wicked kings to do His will: "For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled" (Rev. 17:17). This verse of Scripture has reference to the wicked kings of the last days; therefore, it deals with eschatology. But God works unseen in all the political and social changes of the day. All kinds of evil are continually multiplying in religious wickedness, social wickedness, political wickedness, governmental wickedness, etc. The day is fast approaching when God will speak in judgment. In the meantime, we are to pray for those in authority that we might lead a quiet and peaceable life in all godliness and honesty: "I EXHORT therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time" (I Tim. 2:1 6). Our desire should be like that of the Israelites who requested to pay their own way and be allowed to live peaceably as they passed through a certain territory. Instead of kings, presidents, statesmen, religionists, and others thwarting God's purpose, they are unconsciously fulfilling it.
All rights to rule pertain to the Lord, and we are to patiently wait for Him to come. God has put in the hearts of kings to fulfill His, not their own, will. While here we are to be subject to the higher powers because they are ordained of God (Rom. 13:1 7). Paul did not specify any particular form of government because any kind of government is better than no government at all. Since governmental power is ordered of God, one who resists the authority resists God. Rulers are here for our good. It is encouraging to know that the consummation of our salvation is nearer now than it was when we were born of the Spirit of God (Rom. 13:11). We can patiently wait for the completion of our salvation when we will be under the direct perfect rule of Jesus Christ who alone has the right to rule.
God's sovereignty does not eliminate man's responsibility. The question is often asked, How can a man be held responsible if he is fulfilling God's purpose? Job illustrates that man is responsible in spite of God's sovereignty. A fourfold estimate of Job is given in the book of Job: (1) God's estimate of Job was "that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil" (Job 1:8). He was perfect in God's sight because his character contained the seed of completeness (I John 3:6 9). God's estimate of every child of God is the same because it is based on God's grace. (2) Satan's estimate of Job was that God was overly protecting Job and providing bountifully for him; and if these things were removed, Job would turn his back on God. He thought Job would do anything for his life (Job 1:9,10; 2:4). (3) Job's friends' estimate of him was that his judgment must be coming from God because of his sin. (4) Job's estimate of himself was that he was vile (Job 40:4). He abhorred himself and repented in dust and ashes (Job 42:6). When Job heard of his loss, he said he had nothing when he came into this world, and he would have nothing when he left. He recognized that God had visited him, but that God had used Satan as an instrument in the visitation. He did not blame God, and he did not excuse Satan. When Satan touched his body, his wife asked why he did not curse God and die. He told her she spoke foolishly. Hence, he did not excuse Satan. The apostle Paul did not blame God for his thorn in the flesh, and he realized that Satan was the one beating him (II Cor. 12:1 10). Satan was the instrument used by God in the cases of both Job and Paul. Satan's motive was to destroy Job; therefore, Satan was responsible even though he was the instrument used by God to fulfill His purpose. "The Lord hath made all things for himself: yea, even the wicked for the day of evil" (Prov. 16:4).
God's sovereignty of relationship and His right over the nation of Israel is set forth in Romans 9. This does not indicate that there are not many lessons and principles set forth in the chapter that are applicable to us. God's sovereignty is His absolute and independent right to dispose of all His creatures according to His pleasure. God can either bestow or refuse to bestow blessings on the children of men without prejudice to any of His attributes. He arbitrarily does as He pleases. God is the cause of the effect. God, the first cause, cannot create a first cause. God cannot create God. Everything He created is the second cause. How can the second cause let the first cause do anything. The first cause planned, prepared, created, and controls everything. He is either God or He is not God. Although most people give the Son of God the name of Jesus Christ, they know nothing of His person and characteristics. The foundational truth of all truths is the absolute sovereignty of God.
The following are twelve discriminating distinctions to magnify God's sovereignty. There are (1) those God loves and those He hates, (2) those appointed to salvation and those appointed to wrath, (3) those on whom God has mercy and those whom He hardens, (4) those ordained to eternal life and those predicted to condemnation, (5) those God knows and those He never knew, (6) those who are God's people and those who are not His people, (7) those who are elected and those who are rejected or reprobated, (8) those who are not of the world and those who are of the world, (9) those who are effectually called and those who are generally called, (10) those to whom things are revealed and those from whom things are concealed, (11) those who are sheep and those who are goats, and (12) those kept by the power of God and those kept by Him for judgment.
4
In Romans 9:1, Paul had a positive and a negative side to his statement: "I am speaking the truth in Christ, I am not lying, my conscience bearing witness with me in the Holy Spirit" (translation). The positive side of Paul's statement was that he spoke the truth "in" (en, locative case, which means in the sphere of) Christ. He was in Christ, and he operated within the sphere of Christ. Paul's being in Christ and spiritually operating in Christ indicates that whatever we say or do must be in recognition that Jesus Christ, whose sinless human nature is a mystery beyond our comprehension, is the sphere in whom we operate. Jesus Christ manifested in the flesh is called a mystery: "And without controversy great is the mystery of godliness: God was manifest in the flesh..." (I Tim. 3:16). We embrace it, accept it, apprehend it, and rejoice in it; but we can never fully comprehend it. A second mystery beyond our comprehension is our being a recipient of God's grace and our being in Jesus Christ: "To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory" (Col. 1:27). Although the depth of both these mysteries is beyond our comprehension, we can at least bathe by apprehension in the edge of the ocean of infinite proof until we grow in grace and knowledge of Jesus Christ to the extent that we can get into deeper waters and really have appreciation for what we have in Christ.
A classic example of the use of the preposition "in" (en) is seen in its frequent occurrence in the first chapter of Ephesians and in other references. Paul's statement that he spoke the truth "in" Christ reminds us that the elect are chosen in Christ before the foundation of the world (Eph. 1:4). We have redemption in Christ (Eph. 1:7). We are made new creatures in Christ (II Cor. 5:17). We have obtained an inheritance in Christ (Eph. 1:11). We are sealed in Christ (Eph. 1:13). We have boldness and access in Christ (Eph. 3:12). We produce fruit in Christ (John 15:1 5). We make known our petitions in Christ (John 15:7). We perform good works in Christ (Eph. 2:10). As Paul expressed it here, we speak the truth in Christ (Rom. 9:1). Christians have their being in Christ (Gal. 2:20). What the Christian does is in realization of the presence of Jesus Christ. Anyone who loves Jesus Christ cannot live as though He were not present. A Christian is not an introvert who finds his satisfaction in himself because true satisfaction is found only in Jesus Christ and the message He has left His people. Conscious of His presence, how can the Christian stoop to willful misrepresentations? We must speak the truth in Christ.
Paul added the negative side to his statement: "I lie not." The negative made the positive more impressive. He had the witness of his conscience, and he had the witness of the Holy Spirit. Before he was regenerated by the Spirit of God, as a Pharisee of the Pharisees, Paul had the witness of his conscience. He lived in good conscience before men (Acts 23:1; 26:9). As a religionist his conscience did not bother him, because he did not have the proper standard by which to judge it.
Paul distinguished the two voices of conscience and the Holy Spirit within himself. The Holy Spirit is blamed for leading people to do many things. But the only way one can know that the Holy Spirit is guiding him is by the word of God. The person who ignores the teaching of Scripture becomes as sounding brass and a tinkling cymbal. The Holy Spirit will direct one according to what he already knows. We ask the Lord to illuminate our minds that we might be able to draw upon the things that He has taught us, considering the Scriptures given to us and drawing conclusions based upon the entire word of God. Paul simply referred to himself when he said he did not lie. Many people are lying when they say they are not. But Paul turned to his conscience and listened to it until he heard his conscience affirm the fact that he was not lying. The apostle also had the witness of the Holy Spirit that he was not lying. His conscience bore witness in the sphere of the Holy Spirit that his life was not grieving the Holy Spirit.
Conscience is that state of man in which he receives and judges his own actions. This distinguishes man from animal. There is not a person who has not spent time in silence thinking about what he said or did. Thus, an honest man by his conscience is his own accuser, witness, judge, and executioner. Conscientiousness is important, but it does not make one a Christian. A person may be conscientious about what he believes when what he believes is false. Church buildings are filled with such people. Paul was conscientious before he was saved, but that did not make him a saint. It took the grace of God to make him a saint. Since Paul had been enlightened by the word of truth, his conscience rendered a judgment according to the truth he possessed. He could not perjure his conscience. The apostle exercised himself day by day to always have a conscience void of offense before God and man. Conscience in Paul was still a law, but it was enlarged and illuminated in the Spirit of regeneration. Therefore, he described himself as being without law, but he was careful to add, lest he be misinterpreted, being not without law to God but under the law of Jesus Christ (I Cor. 9:21).
Paul had great (from megas, which means great, intense, or consuming) heaviness and continual sorrow in his heart: "That my sorrow is great and constant pain is in my heart" (Rom. 9:2-- translation). On another occasion, he said he was willing to endure all things for the elect's sake (II Tim. 2:10). Paul's grief for his kinsmen was continual. The Greek word for continual (adialeiptos) means continual, consuming, unceasing, constant, or settled. It is used several times in the Greek to mean pain of body or mind, sorrow, or grief. This word is also used in II Timothy 1:3 to express Paul's continual remembrance of Timothy in his prayers. Hence, his sorrow was not the result of some fitful emotion, but he always felt it when his thoughts turned to Israel. This is the reason for his prayer and expressed desire for the salvation of his kinsmen according to the flesh (Rom. 10:1). Paul was not praying like most people do when they think God is obligated to save those for whom they pray. God does not save anyone because someone prayed for him or witnessed to him. God saves a person because He chose to do so. But He will lead His people to have the correct attitude about those for whom Christ died who have not yet been brought into the ark of safety. Paul prayed intelligently because he knew there was a remnant who would be saved during the dispensation of grace. Furthermore, he believed all of national Israel would be saved in the future. Therefore, he could in all honesty have this sorrow for his people. He knew there were some among his people whom God had elected and would bring to a saving knowledge of Jesus Christ. Paul's being reminded of the privileges of the Jews gave him an even heavier heart (Rom. 2:18 3:2; 9:4,5). God does not favor people because of who they are or for what they have done.
Paul's great sorrow prompted him to say, "For I was wishing I myself to be a curse from Christ on behalf of my brethren, my kinsmen according to the flesh" (Rom. 9:3--translation). There are three major views taught on this verse of Scripture: (1) This took place before Paul was saved. (2) Paul desired to be eternally separated from Christ in order that the Jews might be saved. (3) The expression is hypothetical and conditional.
Before he was saved Paul was not concerned about the salvation of the Jews. Do you believe that after his salvation Paul really desired to be separated from Christ in order that the Jews might be saved? If so, he loved the Jews more than he loved Jesus Christ. Loving his brethren more than Christ would not be perfect love.
The section of Scripture from Romans 9 through Romans 11 begins with Paul's deep sorrow concerning Israel's failure, and it closes with his joy pertaining to Israel's future. Between the sorrow expressed in chapter 9 and Paul's joy in Romans 11, we see God's purpose respecting a remnant and all Israel. Both expressions, a remnant and all Israel, are found in chapter 11. Between God's purpose concerning a remnant and all Israel, Paul recorded Israel's rejection of the Messiah in spite of the prophets, the law, and the gospel of Jesus Christ (Rom. 10). The contrast between verses 3 and 5 of Romans 9 is between Paul a man and Jesus Christ who is God over all. What a contrast! Both were Israelites. Paul, an Israelite, spoke of the Israelites, and he spoke of Jesus Christ who according to the flesh came through the Jews.
Paul's statement in Romans 9:3 that he "could wish" is the imperfect middle indicative of euchomai, which means to pray, to wish, or to desire. The imperfect verb signifies continuous action in past time. The Holy Spirit led Paul to use the imperfect middle indicative of the verb. The imperfect verb may be used in the progressive sense, in the customary sense, or in the iterative sense. But it also has special uses. In this verse, the imperfect verb is used voluntatively, indicating desire of attainment but due to its impossibility it never materialized. Hence, the desire died for lack of realization. The imperfect tense shows continuous action all in the past time. Therefore, the action started and stopped in past time. Nobody knows how long Paul's wish continued. Another illustration of an imperfect tense verb used the same way is in Paul's statement to Philemon concerning Onesimus: "Whom I would have [imperfect middle indicative of boulomai, which means want, desire, wish, etc.] retained with me...But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly" (Philem. 13,14). The same inflected form is used of thelo in Galatians 4:20. Paul's desire could not happen because that would have defeated God's purpose, foreknowledge, predestination, calling, justification, and glorification of His own. No one can separate God's own from the love of Christ (Rom. 8:29 39). The grace of God begun in Paul must conclude in his glorification. Therefore, it was impossible for him to be accursed from Christ for his brethren. Paul almost expressed an impossibility while he was expressing his deep concern for national Israel. But he was restrained by the Holy Spirit from using any other inflected form than the imperfect middle indicative of euchomai. Paul's desire had actually been conceived, but it was stillborn.
Many compare Paul with Moses, and they say a few Christians come to the place where they love God's glory above their own salvation. However, we are not required to love any individual more than we love God. If we love anyone more than we love God, we do not love God. One must not minimize the strong feeling of Paul for his kinsmen, but neither should he say more than Scripture says.
5
Paul described the people for whom he had such consuming grief and constant sorrow: "Who are Israelites; to whom belongs the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises. Of whom are the fathers, and from whom the Christ according to the flesh, the one being above all, God blessed forever. Amen" (Rom. 9:4,5--translation). He acknowledged that all the blessings God had given to the Israelites belonged to them nationally. Their unbelief has for a time removed God's favor, but it does not remove God's unconditional election of national Israel. God's purpose for the nation shall be accomplished, because His election never fails. Paul enumerated the privileges of national Israel and then concluded with the crowning fact of history: "...of whom as concerning the flesh, Christ came, who is over all, God blessed for ever" (Rom. 9:5).
The privileges belong to national Israel; but in the conclusion, Christ is said to be "from" Israel. The Lord Jesus Christ did not belong to national Israel in the same sense that He did to spiritual Israel. Election is twofold--national and individual. National election was no guarantee that all were individually elected to salvation. God's connection with national Israel was based upon His unconditional bilateral covenant made with them, but His union with spiritual Israel is founded upon the eternal unilateral covenant of grace. Hence, they are not all Israel who are of Israel (Rom. 9:6,7). There is an election within an election, that is, there are individuals elected to salvation within an elected nation. This may be illustrated by the fact that all are not saved who belong to the local aspect of the assembly. Furthermore, God has not abandoned forever the local aspect of the assembly because of the apostasy of many. Neither has He abandoned national Israel because the nation as a whole has apostatized. God's purpose in both Israel and the local aspect of the assembly shall be fulfilled.
I. Israel "...to whom belongs the adoption...."
Israel's adoption was for a theocratic purpose. It was a peculiar privilege for the nation of Israel, because God's messianic purposes required such an arrangement. God told Moses to say to Pharaoh, "...Thus saith the LORD, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn" (Ex. 4:22,23). The Greek word for "adoption" of Romans 9:4 is huiothesia, which means adoption or placing in the condition of a son. It is a compound word--made up of huios, a son; and tithemi, to set, put, or place--in the causative sense. Israel's sonship is national, not personal. Israel was brought into a special, collective relationship with God that is not enjoyed by other nations: "For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth" (Deut. 14:2). "For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?" (Deut. 4:7,8).
The statement "Israel is my son, even my firstborn" of Exodus 4:22 denotes one who is peculiarly near and dear to God and higher than others: "...I will make him my firstborn, higher than the kings of the earth. My mercy will I keep for him for evermore, and my covenant shall stand fast with him. His seed also will I make to endure for ever, and his throne as the days of heaven" (Ps. 89:27 29). The terms "son" and "firstborn" are used in connection with Israel (Ex. 4:22,23), Jesus Christ (John 3:16; Col. 1:15), and Christians (Rom. 8:14; Heb. 12:23). The Son of God is higher than the sons of God; the sons of God are higher than the sons of disobedience; the nation of Israel is higher than the other nations of the world. Each has a peculiar relationship to God the Father. Furthermore, the Son of God, individuals, and the nation of Israel are all said to be the elect of God (I Pet. 2:6; Eph. 1:4; Deut. 7:6,7). Election in regard to each cannot be invalidated. If one can be invalidated, all three can become invalid.
II. Israel "...to whom belongs...the glory...."
The "glory" (doxia, which means splendor, grandeur, praise, revealed presence of God, or God Himself) is that peculiar symbol of the Divine presence which overshadowed Israel by day and illuminated them by night in their journey out of Egypt through the wilderness (Ex. 13:20,21). It abode upon Mount Sinai (Ex. 24:16), rested upon the tabernacle after its completion (Ex. 40:34,35), and rested upon the mercy seat (Lev. 16:2). This magnificent symbol of presence, guidance, and protection was denominated "the Shekinah." It is a derivative of the Hebrew word which means to settle down or rest upon, as the cloud did upon the tabernacle. The key phrase of the prophecy of Ezekiel is the glory of God, which means His manifested presence. That great prophecy reveals the glory of God appearing (Ezek. 1 3), departing (Ezek. 4 24), and returning (Ezek. 33 48).
III. Israel "...to whom belongs...the covenants...."
The "covenants" refer to the bilateral compacts God made with the Israelites. There is controversy over the word "covenants" (nominative plural of diatheke, which means covenant, will, or bestowment), whether it should be singular or plural. Some have concluded that it is plural in order to describe the various renewals of the covenant God made with Abraham. They say the plural form describes the renewal of the Abrahamic covenant (Gen. 15:18; 17:2,4,7 10) to Isaac (Gen. 26:24), to Jacob (Gen. 28:13,15), and to the whole people (Ex. 24:7,8). The major argument for this is the fact that the word "covenant" is never used in the plural in the Old Testament. However, we must not overlook the fact that the plural word "covenants" of Romans 9:4 includes bilateral covenants made with Abraham, David, Moses, etc. God's covenants pertaining to soteriology and eschatology were never made with Gentiles. Israel is the chosen channel through whom God brings the Savior and salvation to the elect among the nations of the world. Gentile believers, therefore, cannot be separated from the covenants made with Israel.
IV. Israel "...to whom belongs...the giving of the law...."
"The giving of the law" refers to the Divine legislative enactments published from Mount Sinai, which constituted the code known as the moral law. The law as a covenant was never intended to be a covenant of works for salvation. The Mosaic covenant was given to intensify the awareness of sin by manifesting the weakness of the flesh. How can that which is weak and faulty be a means of salvation (Heb. 7:18; 8:7)? But how could the law be weak and faulty since it is holy, just, and good (Rom. 7:12)? The law was the objective standard, but it applied no subjective power to measure up to its holy standard. The law may restrain man's practice, but grace gives him a new disposition. The Jews made the law faulty by turning that which was meant to be an aid to God's people into a means of salvation. Since grace is a unilateral covenant, the covenant made at Sinai presupposes grace. The covenant God made with Israel at Sinai was related to the Abrahamic covenant (Ex. 2:24; 3:17). The new, as well as the old, covenant was made with Israel (Jer. 31; Heb. 8).
V. Israel "...to whom belongs...the service...."
"The service" of God is a technical term for Divine worship. Paul detailed the privileges of Israel. The Greek word latreia means the service or worship of God according to the Levitical law. It was designed not only to show what had been graciously provided by God but also to reveal what was due to God. The details are displayed in the tabernacle, priesthood, and offerings. We often think of the Levitical system as providing the pattern for the work of Jesus Christ, but this view does not give the correct perspective. The Levitical system was patterned after heavenly things, not heavenly things after earthly things (Heb. 9:23). It distinguished the Israelites from all heathen cults.
FIRST: Jesus Christ was foreshadowed in the tabernacle. He was the substance of all the shadows of the Old Testament. The terminology used concerning the shadows of the Old Testament is very important to give us the picture we must have of the work Jesus Christ accomplished at Calvary. The shadows of the Old Testament preceded the coming of the Lord Jesus Christ to prepare for His offering Himself once in the end of the age to put away sin by the sacrifice of Himself. The reality occurred when He reached Calvary and offered Himself. There is no further need for shadows. A shadow no longer exists when a person walking away from the light reaches the object toward which he was walking. No one can place the proper value on the work of Jesus Christ at Calvary unless he first understands the shadow. Without the shadow, he would not have a proper appreciation for the reality.
The tabernacle in the wilderness was erected by the hands of men, but the true tabernacle was erected by God Himself. This tabernacle was the body that God the Father prepared for Jesus Christ. The priests under the Levitical system offered gifts and sacrifices, but Jesus Christ who was not from the earthly priesthood of Levi offered Himself (Heb. 8:3). Those priests who offered sacrifices served as a copy of heavenly things. Jesus Christ, the true high Priest, is able to save forever the ones coming to God through Him. He is always living to intercede on our behalf. He has been raised to greater heights than the heavens. Unlike those priests under the Levitical system, He does not have a daily need to be offering up sacrifices for His sins and for those of His people. He had no sins, and He offered up Himself once for the sins of His people. Jesus Christ has obtained a more excellent ministry by which He is also the Mediator of a better covenant, the new covenant which has been enacted upon better promises.
The new covenant was prophesied: "Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: But this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people" (Jer. 31:31-33). The new covenant has a threefold superiority over the old covenant: (1) Under the new covenant, God's laws are established in the mind, which is the intellect, and in the heart, which is the affections (Heb. 8:10). (2) Under the new covenant, all shall have experiential knowledge of God (Heb. 8:11). This is not mere assent of the intellect. It is knowing God experientially (John 6:45; I John 2:27). Knowledge is no longer confined to shadows. (3) Under the new covenant, God forgives sins and remembers them no more (Heb. 8:12).
The typical significance of the old covenant and the ministry of the first tabernacle are taught in Hebrews 9:1-10. The tabernacle was a pattern of things in the heavens (v. 2). God's manifesting Himself to Israel through the tabernacle in the wilderness was a symbol during Old Testament times (vv. 9-23). It was a shadow of that which was to come. The unattractiveness of the tabernacle foreshadowed the incarnation of Jesus Christ (Is. 53:2). The tabernacle, which was called the tent of the congregation or the tent of meeting, typified the New Testament assembly of Jesus Christ. It was always in the center of the camp with the twelve tribes of Israel surrounding it, three tribes on each side. The tabernacle was the gathering place for worship by the Israelites. The assembly of Christ should be the center of our Christian lives. We are warned to forsake not the assembling of ourselves together (Heb. 10:25). The tabernacle was the priests' means of access to God the Father. This foreshadowed the access by the common priesthood of all believers to God the Father (Eph. 2:13). The common priesthood of believers was typified in the sons of Aaron. Aaron's sons could go into the holy place daily, after passing by the brazen altar and the laver, where the table of showbread, the candlestick, and the altar of incense were. At the altar of incense, the prayers of the saints went up. The tabernacle was a foretaste of their dwelling in the kingdom (Rev. 21:3,4).
The tabernacle is described in Exodus 25-40. There were two rooms in the tabernacle (Heb. 9:2,3). The first, called the holy place, was twice as large as the second. It contained the lampstand, the table on which the loaves were set forth, and the altar of incense. The altar of incense is not named in the Hebrew account. The second room, called the holy of holies, contained the ark of the covenant covered by the mercy seat with the cherubim overshadowing it (Heb. 9:4,5). The Hebrew account mentions the golden censer within the holy of holies (v. 4).
The vessels of the tabernacle mentioned in Hebrews 9:2-5 were inside the tabernacle proper. The two vessels outside the tabernacle are not listed. The brazen altar and the laver are not included in the Epistle to the Hebrews because it is understood that the Hebrew believers who were addressed had already passed by the altar of brass, which symbolized Calvary, and by the laver, which symbolized personal cleansing. Each vessel has a spiritual significance. The altar of brass and the laver were inside the inner court which was surrounded by the fence around the tabernacle proper. The first vessel was the brazen altar, which is typical of the cross of Christ. The laver was the second vessel in line with the brazen altar. The sinner was first accepted at the altar of brass. This speaks of positional cleansing by blood. The laver provided conditional cleansing for the positionally cleansed ones. Union takes place at the brazen altar to prepare one for communion at the laver. This was taught by Jesus Christ when He washed the disciples' feet (John 13). Those who have been cleansed by Christ are then cleansed by the word of God (Eph. 5:26). The dimensions of all the vessels except the laver are recorded. This signifies that there is no limit to our being cleansed conditionally. Before Aaron's sons could worship, they had to pass by the brazen altar and the laver. No one can worship in the assembly of the saints until he has been positionally and conditionally cleansed.
Both the brazen altar and the laver were made of brass, which speaks of judgment. The brazen altar typifies Jesus Christ having been judged for us. The laver portrays self-judgment. The women of Israel gave their polished brass mirrors for the construction of the laver because they thought more of appearing right before the Lord than before themselves and others. Those who believe the laver typifies baptismal regeneration teach that the laver is a symbol of baptism. But one is not first cleansed by blood and then cleansed a little more by water in order to be accepted by God. The person who has been accepted by God at the altar of brass should then wash himself, "perfecting holiness in the fear of God" (II Cor. 7:1). He confesses his sins and washes himself in order that he may worship when he enters the first room of the tabernacle.
Inside the first room of the tabernacle, which is called the holy place, were the candlestick, or lampstand, on the left and the table of showbread on the right. The candlestick had seven prongs. This number in Scripture signifies completion. The candlestick maintained light within the holy place during the time of darkness without. In the world, there is nothing but spiritual darkness. The only light we have is the light of Jesus Christ and the assembly. The lampstand was a vessel made by the hands of men. Furthermore, the priests had to put oil into the lampstand and trim the wicks because they were responsible for the light burning in the holy place. As the common priesthood of believers, we are responsible to keep the light of the assembly burning.
The table of showbread was on the right as the priests entered the holy place. It had two crowns on it, one on the table and the other on the border of the table. Since we have been washed in the blood of Christ and we have cleansed ourselves, we enter the first room as worshippers and crown Jesus Christ there. Twelve loaves were laid in order on the table, typifying our feasting on Christ. The number twelve is the number of administration, which shows our responsibility to worship after the order set forth in Scripture.
The altar of incense, which typified prayers ascending to God, was also in the holy place. It was in line with the brazen altar and the laver outside the holy place. The altar of incense was against the veil that separated the holy place from the holy of holies. This vessel was not named in the account given in Hebrews 9. Instead, the golden censer is included with the vessels in the holy of holies rather than with those in the holy place. This is explained in the account of the day of atonement (Lev. 16).
Differing opinions have been given concerning the record of the censer rather than the altar of incense in Hebrews 9:4. It has been explained that the censer was not positioned in the holy of holies, but the second tabernacle had it. The truth is that the Greek word translated censer (thumiaterion) may be translated either altar of incense or censer. According to Exodus 30:1-10, the altar of incense was in the holy place. It was in the same position in the temple built by Solomon. This altar was "before the oracle" (I Kings 6:21). "So Solomon overlaid the inside of the house with pure gold. And he drew chains of gold across the front of the inner sanctuary, and he overlaid it with gold" (I Kings 6:21 NASB). In other words, the altar of incense was before the holy of holies in the holy place. David prayed that the Lord would hear him when he prayed toward the holy oracle or inner sanctuary (Ps. 28:2). The altar of incense was the place where prayers went up as a sweet fragrance to the Lord.
The truths stated in Hebrews 9:1-5 are those connected with the great day of atonement. On that day, the incense was not burned on the altar, but it was carried by the high priest within the veil and placed on the burning coals in a golden censer directly before the ark. Thus, the censer took the place of the altar on that day. In John 17, Jesus Christ was giving His incense at the altar of incense, and it became a part of His intercessory work. The altar of incense became on the day of atonement a necessary part of the holy of holies. It denotes prayer. The day of atonement is the key to the understanding of the vessel that is missing from the Hebrew account. No mistake was made.
The sons of Aaron went daily into the holy place to worship, but they were not allowed in the holy of holies. Every time Aaron's sons went into the holy place and prayed at the altar of incense, it sent up sweet fragrances to God. As they prayed, they were looking at the veil behind the altar that would some day be split from top to bottom. A veil separated the holy place from the holy of holies. The veil was split from top to bottom when Jesus Christ died, opening the new and living way. Hence, every prayer that was prayed pointed toward the ark of the covenant. The day of atonement was the finality to all the priests' prayers. It pointed to the day when Jesus Christ atoned for the sins of the elect. The veil was rent in twain, and now all the priesthood of God has access into the holy of holies. When the high priest went in on the day of atonement, he went behind the veil that was behind the altar of incense. He left the veil open and took the fire from that altar in the censer, which must have been a temporary vessel, and carried it into the holy of holies.
There is a difference between the priests and their use of the altar of incense and the high priest using the censer to take the fire into the holy of holies when the veil was pushed aside to allow him entrance. The sons of Aaron represented all the Israelites in the holy place (Heb. 10:11). The high priest offered for himself, his household, and the Israelites. But we now have access by a new and living way (Heb. 10:19). Therefore, we may draw near to God with a true heart and full assurance of faith because Jesus Christ is our Mediator.
Behind the veil in the holy of holies was the ark of the covenant. It symbolized the eternal covenant of God: "Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, Make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight through Jesus Christ: to whom be glory for ever and ever. Amen" (Heb. 13:20,21). Thus, the writer to the Hebrews closed his Epistle on the highest note of the doctrinal scale.
The ark of the covenant in the holy of holies is the greatest type of the Lord Jesus Christ. In revealing salvation, God began where it originated, in His mind in eternity. This was the last vessel from the standpoint of man, but it was the first in God's instructions to Moses to build the tabernacle (Ex. 25:10-22). Thus, God revealed that salvation originated with Himself. Salvation is of God. God was first for the elect, and He will be the first in us before we can do anything pleasing to Him. Moses was to begin construction of the tabernacle with the ark of the covenant, which symbolized God's beginning salvation in eternity. But the sinner does not begin with the ark of the covenant. The sinner does not start by wondering if he is one of God's elect. We are to give diligence to make our calling and election sure. The Biblical principle of the sinner beginning with the last vessel and God beginning with the first is carried into the New Testament (Eph. 1).
God met with the high priest at the mercy seat, which was the same size as the ark of the covenant. It was pure gold, not wood overlaid with gold, and it covered the ark of the covenant. The mercy seat speaks of the atonement of Jesus Christ (Lev. 16; Rom. 3:25). It sets forth God's righteousness. God's mercy does not extend beyond those He chose and gave to His Son in the covenant of redemption. The mercy seat signifies that God's justice has been satisfied.
The cherubim overshadowed the mercy seat. The cherubim are seen in a different character here than they are in Genesis 3:24. God's satisfied law and not man's fate is seen here. All of God's attributes are seen in harmony with the death of Jesus Christ. The cherubim were part of the mercy seat. They faced each other looking toward the mercy seat. Thus, they looked toward a satisfied law of God, which was written on two tables of stone and contained in the ark of the covenant.
God's instruction for the different parts of the tabernacle of Exodus 25 were followed to the letter. All the parts were completed, but the tabernacle had not been set up. The faithfulness of God to His people had been manifested. Now, the faithfulness of His people to Himself must be manifested. The Israelites manifested their faithfulness to God by erecting the tabernacle according to God's instructions. In the process of setting up the tabernacle, the statement "as the LORD commanded Moses" is found seven times (Ex. 40:19,21,23,25,27,29,32). The number seven designates completion. Everything must be done according to God's order in order to receive God's blessing (I Chron. 15:13). After everything was in its place, a cloud denoting the presence of God covered the congregation, and the glory of God filled the tabernacle (Ex. 40:34).
The tabernacle is a figure of the faithfulness of Jesus Christ, and the different features and elements which make the truth of the tabernacle are now taking form by the Spirit in the saints of God. Under the ordering of Jesus Christ as Son over God's house, those elements are correctly put together. This is our privilege under Jesus Christ.
SECOND: The atonement foreshadowed Jesus Christ. The Jews had many ceremonies which set forth the death of Jesus Christ, but the chief of those was the day of the Lord, the day of atonement. This day occurred at God's appointed time. It was not left to the choice of Moses or the convenience of Aaron. Jesus Christ went to Calvary at God's appointed time. The word "atonement" is an Old Testament term. It means to cover sin before God. That is what took place under the Levitical system on the day of atonement. The word "atonement" occurs one time in the New Testament and comes from the Greek word katallage, which means reconciliation (Rom. 5:11). Atonement and reconciliation differ: (1) In atonement, sins are covered. In reconciliation, sins are canceled. (2) In atonement, the heart could rest for one year. In reconciliation, the soul is brought before God in unclouded acceptance forever. (3) In atonement, the priest entered the presence of God, but the worshippers must remain outside the tabernacle. In reconciliation, the prodigal is brought within the Father's house. (4) In atonement, the sin was covered for one year, but the conscience was not perfected. In reconciliation, the conscience is purified by the blood of Jesus Christ.
The day of atonement was the day of all days in the life of the Israelites, and the sacrifice of Jesus Christ at Calvary was the day of all days for the elect. The day of atonement dealt with the sins of the whole nation of Israel for twelve months. It foreshadowed the Lamb of God taking away the sin of the world. The tabernacle and all its vessels, as well as the nation of Israel, were cleansed by the sin offering. The righteousness that demanded an atonement before it could forgive delights to proclaim that the law of God is satisfied. God is glorified thereby, and sinners are justified.
The tabernacle had been completed and erected according to God's directions, and the glory of God filled the tabernacle. Now, Aaron was to go into the holy place with a young bullock for a sin offering and a ram for a burnt offering (Lev. 16:3) These offerings were for the priesthood (v. 11). The sin offering was all for the sinner, and the burnt offering was all for God. The sin offering was that which met man's need, and the burnt offering was that which perfectly maintained the Divine glory. There is no mention of either the meat or peace offerings on the day of atonement. The one grand subject now is the covering of the sins of Israel. Neither the Levitical priesthood nor the Levitical sacrifices could yield perfection (Heb. 10:1-4). Infirmity was stamped on the former and insufficiency on the latter. But imperfection was stamped on both.
Aaron, the high priest, and his sons, the priests, must be distinguished. Furthermore, the priestly family must be distinguished from the congregation of Israel. The priests were called the house of Aaron, and the Israelites were called the house of Israel (Ps. 135:19,20). There is a marked difference between what was for Aaron and what was for the people. Aaron and his house typify Christ and the assembly. The people of the congregation refer to Israel's blessings of the future.
Aaron, the high priest, was to wash his flesh in water and attire himself in the linen garments provided for the day of atonement (Lev. 16:4). He did not go into the sanctuary on that day in the garments he ordinarily wore. Aaron laid aside the robe of royalty and girded himself with the linen garment, which speaks of humiliation. The high priest's garments, each of which had typical principles related to Jesus Christ as the living Priest, are described in Exodus 28. Righteousness and holiness, not glory and beauty, were represented by the change in clothing worn by the high priest on the day of atonement. The garments typified the personal holiness of Jesus Christ, the One Who knew no sin. White is a symbol of purity. In the linen garments, Aaron offered the sacrifices. When the sacrifices were finished, he left the linen garments in the holy of holies and robed himself in his original robe of beauty and ornament. When Jesus Christ came, He laid aside His robe of beauty and ornament and put on the white robe of humiliation and purity (Heb. 7:26; Phil. 2:5-8). After finishing the work the Father sent Him to perform, Jesus Christ put on His robe of beauty and ornament. This was Christ's request when He asked the Father to glorify Him with the glory He was having with Him before the universe existed (John 17:5).
A bullock and a ram were offered for the priestly family (Lev. 16:3,11), and two goats and a ram were offered for the congregation of Israel (Lev. 16:5). The bullock and the goats were sin offerings, and the ram in each instance was a burnt offering. The five offerings recorded in chapters 1 through 5 of Leviticus--burnt offering, meat offering, peace offering, sin offering, and trespass offering--give a complete picture of the one offering made by Jesus Christ. One offering could not foreshadow all the various aspects of the work of Jesus Christ at Calvary. The burnt offering, which was the ram, was all for God. Whereas, the sin offering was all for the sinner. Aaron offered a bullock, which denotes the largest apprehension of Christ's sacrificial work, for a sin offering for himself and his family. He offered a ram for a burnt offering for himself and his family.
Aaron must first offer for himself before offering for the congregation of Israel. He offered a bullock, which represented the largest apprehension of the sin offering and what it typified, for the priesthood. The priesthood took precedence over the congregation as a whole because the offering for the priesthood preceded the offering for the congregation of Israel. The fulfillment of this is seen in the assembly of Christ. The assembly takes precedence over Israel. She has a greater understanding than the nation of Israel of the sacrifice of Jesus Christ as the sin offering.
After the offering for the priesthood, the high priest offered two goats (Lev. 16:7)--one of which was killed and the other sent away into the wilderness--for the sins of the children of Israel (Lev. 16:5,15). One goat was slain and his blood, like the blood of the bullock, was sprinkled on the mercy seat. The name for the scapegoat was azazel, which means goat of departure. The scapegoat was presented alive before the Lord to make an atonement for itself, and then it was let go into the wilderness. When Aaron came out of the holy of holies, after making the sin offering, he laid his hands on the head of the live goat, confessed the sins of Israel, and sent the living goat into a place uninhabited.
The altar before the Lord from which the high priest took a censer full of burning coals and two handfuls of sweet incense to take within the veil was clearly the altar of incense. The high priest put the incense on the fire before the Lord in the holy of holies so that smoke from the burning incense covered the mercy seat in order that he not die physically. He then took the blood of the bullock and sprinkled it with his fingers upon the mercy seat eastward and before the mercy seat seven times. Jesus Christ offered Himself to God as a sweet smelling savor (Eph. 5:2).
The work in the tabernacle within the veil--the holy of holies--was committed to the high priest alone. No one else could go into the holy of holies (Heb. 9:7). Aaron alone, without any help from the priests, was to do all the work on the day of atonement (Lev. 16:17). In the atonement, Jesus Christ entered alone once into the holy of holies through His own blood because He has obtained eternal redemption (Heb. 9:12). Jesus Christ is the reality; Aaron was the shadow. It has been taught that when Jesus Christ went into the holy of holies, He took His own blood there and applied it. However, the blood of Jesus Christ was spilled on the ground, and He did not pick it up and take it into heaven. The Greek preposition dia, the ablative of means, proves that it was on the basis of His shed blood that Jesus Christ entered the heavenly holy of holies (Heb. 9:12).
When the offering of the slain goat for the sin offering was made, Aaron went from the holy of holies back into the holy place and made an atonement for the altar that was before the Lord--the altar of incense (Lev. 16:12,18). He put the blood of the bullock and the goat upon the horns of the altar.
When Aaron came out of the tabernacle, he brought the live goat, laid both hands on the head of the live goat, and confessed over him all the iniquities, transgressions, and sins of the Israelites (Lev. 16:20). He then sent the goat into an uninhabited land. Aaron went back into the tabernacle, took off his linen garments, which he had put on when he went into the holy of holies, and left them there. Aaron washed himself in the holy place, attired himself again in his garments of beauty, came forth, and offered the burnt offering for himself and the people (Lev. 16:24). This symbolizes Jesus Christ who offered Himself once in the end of the age, and He has sanctified us forever by one offering (Heb. 10:10-14). The sacrifice of Christ redeems not only those given to Christ by the Father but also the creation. The whole creation is groaning, waiting for the curse to be lifted so that the earth may become the dwelling place of God with men. The new Jerusalem will be here on the purified earth. On the very earth where Jesus Christ was dishonored He will be honored.
On the day of atonement, the people of Israel waited outside the tabernacle until Aaron came out of the holy place. The nation of Israel is still waiting, expecting the Messiah. Her mistake is that she does not believe Jesus Christ has already come. However, God promised that He will pardon the iniquity of Israel and the sins of Judah (Jer. 50:20; Heb. 8:8). Only by God's grace can she be enlightened and see the error of her way.
We are seated in the heavenlies in Christ (Eph. 2:6), but the nation of Israel remains outside. The blessing of Israel is on the foundation of the two goats for the sin offering and the ram for the burnt offering. The slain goat foreshadowed Christ making propitiation for their sins. The scapegoat foreshadowed Christ actually bearing the sins as their substitute. The blessings of Christ's sacrifice are experienced by the assembly of Christ today, but they are future for Israel. When Christ comes out of the holy of holies, He will come to Israel. Today He is in the holy of holies, sitting on the throne of the Father. The Father will give a kingdom to Jesus Christ. Christ has gone to receive that kingdom from the Father and to return (Luke 19). After Aaron had finished his work within the tabernacle, he came out, indicating that he was alive and had finished the work. The sacrifice was completed when Jesus Christ said, "It is finished" (John 19:30). But He is continuing to perform an unfinished work. His work as Intercessor on behalf of the elect will continue until He comes out of the heavenly holy of holies. Hence, as Aaron went forth to the altar after he had finished his work within the holy place, Christ will come forth from heaven and carry Israel's sins away. Israel's penitential confession is recorded in Isaiah 53.
Two midnight experiences are recorded in the life of Israel. One was experienced on the night of the passover (Ex. 12). The second will be experienced at the return of Jesus Christ as King (Matt. 25:1-13; Dan. 9:24) The distinctive blessing of this present time is what is taken up within the tabernacle by the assembly of Christ, typified by Aaron and his sons.
The high priest burned the fat of the sin offering on the brazen altar (Lev. 16:25), the place where God was satisfied. The brazen altar typifies the place of Israel's acceptance in a coming day. The entire offering was consumed in the burnt offering because it was for God. Israel will be on earth in the favor of God during the kingdom on the basis of the burnt offering (Ps. 84:9; 72:17). We do not have kingdom circumstances now. Suffering marks the day in which we live, and Christians are bearing the scars of the Lord Jesus Christ (Gal. 6:17).
The bullock and the goat for the sin offering, whose blood was brought in to make atonement in the holy of holies, were carried forth without the camp (Lev. 16:27). The fulfillment of this is our going outside the camp bearing the reproach of Jesus Christ.
The Christian's position today is the same as that of the priesthood inside the tabernacle in the person of our Aaron, Jesus Christ. His blood is on the mercy seat. Aaron went in with the blood of another, but Jesus Christ went in with His own blood (Heb. 9:12). Christ's shed blood has turned the throne of judgment into a throne of grace for His elect. Therefore, we come boldly to the throne of grace (Heb. 4:16).
What is the meaning of Christ's offering Himself through the eternal spirit (Heb. 9:14)? Some say it has reference to the third Person in the Godhead. However, the eternal spirit refers to the spiritual nature of Jesus Christ Himself. (1) He offered Himself. (2) He offered Himself to God through his own eternal spiritual nature. (3) He offered Himself to God through His eternal spiritual nature for the purpose of serving the living God. For this cause He is Mediator of a new covenant in order that, a death having taken place for the redemption of the transgressions under the first covenant, the ones being called may receive the promise of the eternal inheritance.
How could the Old Testament believers be saved, since the death of the Testator had not yet taken place and a testament is of no force until the death of the Testator (Heb. 9:16)? They were saved because in the light of the eternal covenant Jesus Christ was on His way to Calvary (Rom. 3:24,25). Although their sins were rolled forward annually on the day of atonement, Old Testament saints were not actually cleansed in the sense of being justified before God until Jesus Christ died. God was speaking at that time through shadows. He was teaching the people of Israel that Jesus Christ was on the way to Calvary for the remission of sins that are past. Jesus Christ is Mediator of a new covenant "that by means of [genomenou, aorist middle participle of ginomai, which means having taken place] death, for the redemption of the transgressions that were under the first testament, they which are called [keklemenoi, perfect passive participle of kaleo, which means having been called] might receive [labosin, aorist active subjunctive of lambano, which means may or shall receive] the promise of eternal inheritance" (Heb. 9:15). Hence, the verse may be translated "And for this cause He is the Mediator of a new covenant, in order that a death having taken place for the redemption of the transgressions under the first covenant, the ones having been called shall receive the promise of the eternal inheritance."
Christ is the Testator. He made the unilateral covenant between the Persons in the Godhead. He is the One in whom the whole Godhead abides bodily (Col. 2:9). He survived death, and He is the executor of His own will. The Greek word for testament is diatheke. It can mean will, arrangement, covenant, promise, or testament. (1) A will names the heir. God named the heirs of this testament. The scroll is in His own mind, and the names are penned in the Lamb's book of life. The names are not written when each person believes and then erased when he sins. The names were recorded in the Lamb's book of life before the universe existed. Those names cannot be erased. What God has written is permanently written. (2) A will describes the inheritance. We presently enjoy spiritual blessings, but we shall inherit the kingdom. The climax to our spiritual blessings is to be with Christ and to be like Him in the eternal kingdom. (3) A will must be probated. A court must rule on the validity of the will. The will of Jesus Christ will be probated by the court of heaven (Ps. 119:89). (4) A will or testament is of no force until the death of the testator. (5) A will must provide for the executor. Provision was made for Jesus Christ to be the executor of His will. He did not remain in the grave. He came forth in victory to execute His own will.
A covenant is effective only after the person who made it is dead. When an individual makes a will, he does not remain after his death to see that it is executed. He must appoint executors to see that it is carried out. The covenant God made with Israel was between God and the Israelites. There was nothing wrong with the covenant God made with Israel, but they did not keep the covenant. The law came in alongside the Abrahamic covenant, which is a type of grace (Gal. 3). It was never given as a means of salvation. The law was given to redeemed people to show forth the exceeding sinfulness of sin. God gave the old covenant to the Jews as a shadow. The first covenant was not inaugurated without blood. It was a shadow of the new covenant. Jesus Christ with the Father and the Holy Spirit brought the new--unilateral--covenant into existence. He made the will. He died, thus fulfilling the means by which it would be executed; and then He arose to execute His own will. Christ is the only Testator to make a will, survive death, and become the Executor of His will.
Without the shedding of blood there is no forgiveness or cancellation of sins. According to Hebrews 9:23, patterns of things in the heavens had to be ceremonially cleansed (katharidzesthai, present passive infinitive of katharidzo, which means cleanse, make clean, or purify) under the Levitical system. All the animal bloodshedding for the sins of Israel could not cancel their sins. It foreshadowed the reality of Christ's shedding His blood, without which there is no remission of sins (Heb. 9:22). Those who believe that Jesus Christ was peccable have no sacrifice for their sins. If Jesus Christ, the God-Man, is not impeccable, His blood could not atone for our sins; and He Himself needed redemption. The blood of Jesus Christ was priceless because of His Person.
The Greek noun for "remission" (aphesis) of Hebrews 9:22 means remission, forgiveness, cancellation, or release. The verb aphiemi is a compound word made up of apo--from--and hiemi--the act of sending away. Oh, the blessedness of transgression forgiven and sin covered! The only blood that was taken into the holy place was the blood from the sin offering. It was all for the sinner. That blood was applied on the mercy seat in the holy of holies. Forgiveness is the gift of God in free grace, sealed in the blood of Jesus Christ. There is no forgiveness apart from the redemptive work of the Lord Jesus. Since all sin is against God, He alone can forgive sin. There is not one instance in all of Scripture where God used a human analogy of forgiveness to illustrate His Divine forgiveness. Man cannot forgive as God forgives. Our forgiveness is based on His having forgiven us.
Forgiveness does not signify the remission of punishment. A disobedient child cannot be forgiven by his parents until he has been punished for his disobedience. God does not forgive any person on the basis of His love. His forgiveness is based on the sacrificial work of Jesus Christ where sin was paid for by Him as our Substitute. Remission is not the relinquishment of punishment. However, the elected sinner is not punished. His sins were imputed to Jesus Christ, and Christ paid for them. Divine forgiveness harmonizes with the justice of the Judge, the wrath of the sovereign God who is angry at sin and must punish it, and the love of the Father. God's forgiveness is on the basis of sin having been punished and justice having been executed in the death of His Son.
Copies of heavenly things had to be cleansed to point to the Lamb of God who takes away the sin of the world. We can understand that the things on earth must be cleansed, because everything man touches must be cleansed. Therefore, whatever Moses made had to be symbolically purified. But two problems occur in the latter part of Hebrews 9:23. The first is the plural rather than the singular word for sacrifice, and the second is the cleansing of heavenly things. The writer did not make a mistake. The seeming problem of the plural word "sacrifices" may be explained by the sacrifices of the Old Testament foreshadowing the one sacrifice of Jesus Christ. We already possess many of the heavenly things because Jesus Christ has blessed us with spiritual blessings in heavenly places. We have also been raised up and made to sit together in the heavenlies in Christ (Eph. 2:6). While we have been spiritually elevated in the Person of Christ, He is our Mediator confessing our sins before the Father. He is saying to the Father that the sins are paid for.
The cleansing of heavenly things is necessary. We recall that the priest sprinkled blood on the copies of the heavenly things when he came from the holy of holies after making an atonement for himself, his household, and the children of Israel. He went to the golden altar that was before the Lord and put the blood from the sacrifice on the horns of the altar (Lev. 16:18). This was the altar of incense (Lev. 16:12), the golden altar in the holy place, not the brazen altar in the inner court on which the fat was burned (Lev. 16:25). Why did the altar need purifying? It is said that no spot had more connection with sin. Was not every sin confessed there? What a strange combination, sin and the atonement (covering) for sin.
There is nothing clean in God's sight, not even the heavens themselves: "...the heavens are not clean in his sight" (Job 15:15). Satan has access to the heavens (Job 1:6,7). We must not forget that there are three heavens. Paul was caught up into the third heaven (II Cor. 12:2). There is a sense in which the heavens themselves will be cleansed (II Pet. 3:10-12). They must be purified. This does not include the heaven, the heavenly holy of holies, where God is. The death of the Testator has taken place, and Jesus Christ has entered the heavenly holy of holies to make intercession for us. This is not the holy of holies made with hands, which was a copy of the true things, but heaven itself where Christ appears in the presence of God on our behalf.
Jesus Christ is not continually offering Himself, like Aaron annually made offerings for himself and the children of Israel. Christ is contrasted with Aaron. He is not a Priest after the order of Aaron but after the order of Melchisedec. Aaron did not offer his blood, but he offered the blood of an animal. Jesus Christ would have suffered often from the foundation of the world had He not offered Himself once at the completion of the Old Testament ages to atone for sin.
It is destined to men once to die and after that the judgment (Heb. 9:27). No one should ever scoff at the judgment of God until he can scoff at death. "So Christ also having been offered once to bear the sins on behalf of many, He shall appear a second time without relation to sin to the ones expecting Him for salvation [final deliverance]" (Rom. 9:28--translation). There is a spiritual lesson in this for us. But we must remember that the writer was addressing believing Jews, and he used Jewish terminology. The two goats, one of which was slain and the other kept alive, verify that God is not through with Israel. The common priesthood of believers are in the holy place today. We are inside the tabernacle and have access through Jesus Christ into the holy of holies into the very presence of God. But Israel is on the outside, and the sin offering for the congregation will not be applied until the high Priest--Jesus Christ--comes out of the heavenly holy of holies. His coming will be salvation to all those who are expecting Him. This will be the salvation of national Israel (Rom. 11). They will be saved spiritually and physically. The application to us is different. It will be the completion of our salvation. Christ's appearing the second time without relation to sin for salvation to the ones expecting Him for salvation is not His coming for the saints of God in the rapture. The application here is to Jewish believers to show them that Jesus Christ is the reality to whom all the Old Testament shadows pointed.
Three appearances of Jesus Christ are foreshadowed in the atonement: (1) He is appearing now in the presence of God on behalf of His elect (Heb. 9:24). But an appearance was necessary to prepare for this one. (2) He appeared once at the completion of the Old Testament ages to put away sin by the sacrifice of Himself (v. 26). (3) He shall reappear without a sin offering to salvation for those who look for Him (v. 28). Hence, Jesus Christ has appeared (pephanerotai, perfect passive indicative of phaneroo, which means has been manifested or has appeared, v. 26). The continuing results of Christ's completed work at Calvary is demonstrated by His presence in heaven to be appearing (emphanisthenai, aorist passive infinitive of emphanidzo, which means to manifest or to appear, v. 24) on behalf of the elect. He will appear (ophthestai, future passive indicative of horao which means shall be manifested or shall appear, v. 28) without a sin offering. The first appearance was the fulfillment of that which the brazen altar, the place where the sacrifice was made, typified. The second appearance is in fulfillment of that which the holy of holies typified. The third appearance will be when He comes again, typified by Aaron coming forth from the holy of holies after the offering was completed.
We must make the proper spiritual application of the truths taught here. The Epistle to the Hebrews was written to Jewish believers. This is the reason for Jewish language throughout. The writer was reminding these Jewish believers of what the things under the old covenant typified. Jesus Christ is the reality of the shadows. He offered Himself once at the completion of the Old Testament ages. He has entered the holy of holies for intercession. He will also appear without any relation to sin. The remnant of Israel will be looking for Jesus Christ for their salvation when He returns, and a nation will be born in a day. This is the primary application of Hebrews 8:28. It speaks of the completion of the salvation of the elect Jews, typified in the sins of Israel being placed on the head of the live goat, when Jesus Christ comes out of the holy of holies.
VI. Israel "...to whom belongs...the promises."
The "promises" (plural of epaggelia, which means announcement or promise) included blessings in general but the Messiah in particular. Some of them were fulfilled in Christ's first advent, but others will be fulfilled at His second advent. In II Corinthians 1:20, all the promises of God are "yea" and "amen" in Christ. The everlasting "yea" of established truth is in Christ. Christianity is not imagination but revelation. All the promises of God through Christ are guaranteed. Our response to the "yes" of revealed truth is the "amen" of God-given faith.
Four things must be stressed in one's consideration of the "promises": (1) They are the promises of God (II Cor. 1:20). The dignity of the promises is revealed in the fact that they are made according to God's purpose, are links between God's purpose and His acts, are immutable, and are guaranteed by the character of God who announced them. (2) The compass of the promises includes all physical and spiritual, personal and general, and temporal and eternal promises from Genesis to Revelation. (3) The strength of the promises is given in the words "yea" (nai, which means verily, truly, assuredly, or even so--an article used to strengthen an affirmation) and "amen" (amen, from the Hebrew for firm, faithful, and true--used as a particle of both affirmation and assent, in truth, verily, most certainly, so be it; ho amen, the faithful and true one, Rev. 3:14). Therefore, the promises are established beyond all doubt and confirmed beyond all alteration. It has been said that we have a Greek "yea" and a Hebrew "amen" to assure the promises to both elect Gentiles and elect Jews. (4) The results of the promises are revealed in the statement, "unto the glory of God by us." Hence, the promises of God are made glorious by His redeemed and believing people. When these promises are experienced in cleansing us from all filthiness of the flesh and spirit, leading us to walk worthy of the Divine summons by which we have been called, and our counting it all joy when we encounter various trials, they glorify God in us.
"Yea" and "amen" are substantially the same thing, but Paul's use of both in II Corinthians 1:20 indicates two different things. One is God's voice speaking in Christ, and the other is the assenting voice of the regenerated to God's great promises. When the voice of God says "yea," our voice should go up, "amen."
VII. Israel "of whom are the fathers...."
"The fathers" refers to the patriarchs but applies especially to Abraham, Isaac, and Jacob (Ex. 3:13,15; Acts 3:13; 7:8,9,32). The redemptive history from Abraham forward is included, as the next privilege will demonstrate.
VIII. Israel "...from whom the Christ according to the flesh...."
Paul reserved for the last, by the inspiration of the Holy Spirit, the greatest privilege any people could ever experience. It is the greatest fact in human history. It is a fact before whose glory all other glories diminish. What a climax! "...And of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom. 9:5).
In the preceding statements, Paul pointed to the most important past facts of human history; but now, he described the wonder of all wonders, the miracle of all miracles--the hypostatic union of Jesus Christ. This was the stumblingstone over which national Israel stumbled. Among all the facts of history, such as the physical (flood, destruction of Sodom and Gomorrah, plagues of Egypt, crossing the Red Sea, serpent of brass, etc.), political (rise and fall of empires--Babylonian, Persian, Grecian, and Roman), and religious (Levitical system), none can compare with the one mentioned in Romans 9:5 -- "...and of whom as concerning the flesh Christ came, who is over all, God blessed forever. Amen." There is not a fact better attested and more central to the world's history than the coming of the eternal Son of God from the Israelites. Furthermore, there is no fact more hated than that Jesus Christ, God's Elect (Is. 42:1; I Pet. 2:6), came into the world from the Israelites, God's elect nation (Is. 45:4), for the purpose of saving those the Father elected in Christ before the foundation of the world (Eph. 1:4).
According to the flesh, Jesus Christ is of the Israelites. According to the Divine nature, He is "over all, God blessed forever." The words "of whom" (hon, genitive masculine plural pronoun of hos) refer not to the word "fathers," but to the general subject of "Who are Israelites" of Romans 9:4. Christ Himself said, "...salvation is of (ek, ablative of source) the Jews" (John 4:22). The special privilege of the Jews was that the Savior of the elect should come "from" them. Christ spoke in John 4:22 of "the salvation" (soteria), the specific salvation from the guilt and condemnation of sin. Salvation from sin is on the basis of Christ's redemptive work at Calvary, which was prophesied in the Old Testament and confirmed by Christ in His public ministry.
The gospel to which Paul had been separated by electing grace had been announced before the coming of Jesus Christ. The "gospel of God" which was prophesied in the Old Testament (Rom. 1:1,2) was personified in Jesus Christ in the incarnation (Rom. 1:3,4). It is personalized in the saints (Rom. 1:5,6). Paul had mentioned not only Israel's privileges in Romans 9:4-5, but in Romans 3:1-2, also their advantage (from perissos, which means over and above, superior, surpassing--preeminence, superiority, or advantage), because to them had been committed the oracles of God. Romans 1:2 identifies the Divine gospel of Romans 1:1 with the promised Son of God of Romans 1:3-4. The presence of the article "the" (ton) with the "prophets" signifies that prophecy is a unity; therefore, all prophecy speaks with one voice of the promised Son of God. The absence of the article from "scriptures" (dative plural of graphe) further reveals the Son of prophecy to be the essence of Scripture. Thus, "...beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself" (Luke 24:27).
"Of whom as concerning the flesh Christ came" in Romans 9:5 harmonizes with Romans 1:3 -- "Concerning His Son, who was born of a descendant of David according to the flesh" (NASB). Hence, the promise became a Person; the prophecy became a Personality. Christianity, therefore, is not a system of theology but a Person. Two natures in one Person made Jesus Christ a unique Person. The human nature of Jesus Christ was "born," or "made to become" (second aorist participle of ginomai, which means to be born of or produced by) in this case, the seed of David; that is, He came from the ancestral line of David. Both Mary and Joseph were of the tribe of Judah and of the lineage of David. Jesus Christ is spoken of as being "the son of David" (Matt. 1:1). "Christ cometh of the seed of David, and out of the town of Bethlehem, where David was" (John 7:42). "Of this man's [David's] seed hath God according to his promise raised unto Israel a Saviour, Jesus" (Acts 13:23).
The seed of David and the Son of God of Romans 1:3-4 must be compared. The first reveals the Lord Jesus Christ as a member of the human race. The latter proves He has a Divine nature which is superior to His human nature. Because of His human nature He can reach the elect, and because of His Divine nature He has the ability to help them. Being the Son of David proves that Jesus Christ was Man, and being the Son of God attests the fact that He is God; therefore,