SERMON TITLE: Do We Dare Talk Back to God?
SCRIPTURE: Romans 9:19-29 (ESV)
SPEAKER: Josh Hanson
DATE: 10-13–24
Sermon Discussion Guide
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It’s good to be with all of you this weekend at Gateway Church. And — if this is your first time worshiping with us — are joining us at our North Main Campus or are with our friends in Bucyrus — I want you to know that God loves you and that I love you too.
We’re continuing our series in the book of Romans today. To quickly catch us all up — after demonstrating to his readers — and us — of his love for his fellow Israelites — a love so deep that — if it were possible — Paul would have gladly gone to hell on their behalf in order to save them. And then — having reminded us of the undeserved blessings God had promised the Jewish people and that God’s Word cannot fail — Paul began his explanation as to why so many of his fellow Israelites had rejected Jesus as the promised Messiah — God’s promised Savior and Rescuer. For the Messiah was a promise God had given to the Jewish people — and yet they — overall — had rejected Jesus. They had him killed. They opposed him while he was here on earth. Not all of them — of course — but overall — as a people — they didn’t receive him as the fulfillment of God’s promised Savior.
So Paul is explaining why this is the case. Why did many Jews reject Jesus while others received him? And Paul’s answer is uncomfortable to our ears. His answer goes against everything we — Christian or not — naturally believe about God, ourselves, and how we think things work in this world — especially how salvation works. You see — we Christians say that salvation is by grace alone — meaning it’s not earned by anything we do. And then we quickly shift in our view of how salvation works — making our decisions and actions the ultimate factor in our salvation.
To which Paul offers some examples that counter this belief of ours. To those who think it’s being part of a certain group that saves you — or redeems you — could be ethnicity, political affiliation, nationality, or whatever — Paul says, “Well there were these two brothers. They had the same dad — Abraham — who God made a promise to. And one son receives the blessing of God’s promise to Abraham while the other son doesn’t.”
And Paul knows our response — because — though we may think we’re clever — people in his day responded to his argument just like we do. For — we think, “Yeah Paul. But maybe it was because the son who was blessed did something that the other son didn’t do? Or maybe the son who wasn’t blessed did something that lost him the blessing and the other son didn’t do whatever that was? Maybe that’s what happened Paul.”
To which Paul says, “Here’s another historical example to explain why some Jews believed in Jesus while many others didn’t. There were two other brothers — twins this time! — and their dad was Isaac — Abraham’s son who was the blessed one. And — while the twins were still in their mother’s womb — God chose Jacob to be the child of the promise and not Esau.” And why did God choose Jacob and not Esau? To quote Paul, “In order that God’s purpose of election might continue — not because of works but because of him who calls.”
In fact — one could argue that God chose Jacob despite his works. You want to know what kind of things Jacob did that God took into consideration when choosing to bless him? God knew that Jacob would grow up and “defraud his brother — Esau — connive with his mother to deceive his father, try to exploit his uncle, and would show a superficial interest in God’s promise to his family” according to one Bible scholar.
“Well this is getting uncomfortable Paul. Jacob doesn’t seem like a guy who deserved to be blessed.” To which Paul says, “Do you remember Pharaoh — the Egyptian leader who enslaved God’s people until Moses led them to freedom?” Paul — quoting the Old Testament says, “For this very purpose I (God) have raised you (Pharaoh) up, that I might show my power in you, and that my name might be proclaimed in all the earth.” God says that he created Pharaoh for a specific purpose: that his (God’s) power would be displayed in Pharaoh’s life. And how was God’s power displayed in Pharaoh’s life? In Pharaoh’s humiliation and defeat. Boy, that’s uncomfortable. We like when God’s power is displayed in someone’s life by healing them of blindness or cancer or in setting them free from an addiction — but who are we to say that God can only demonstrate his power this way in a person’s life and not by their humiliation and defeat? This is where Paul is leading us.
And — in response to all of these examples — Isaac and Ishmael, Jacob and Esau, Pharaoh — examples that fluster us, challenge us, upset us, maybe enrage some of us — Paul asks, “Is there injustice on God’s part?” And his answer is, “By no means!” He goes on to say, “So then he (God) has mercy on whomever he wills, and he hardens whomever he wills.” Which reveals to us our problem.
First — there’s good news. We can trust God’s Word when he tells us that he never punishes the innocent. Pharaoh wasn’t innocent — so don’t think of him as if he was. Second — there’s a problem. The problem is that none of us are innocent. Isaac, Jacob, the rescued Israelites — none of them were innocent. In fact we all are guilty because of our sin. Thus we all stand before God in need of his mercy — not deserving it — not having earned it — but desperate for his mercy all the same.
Now — in knowing that God never punishes the innocent — and — that none of us are innocent — who are we to demand or expect that God must be merciful towards all people? Instead of expecting mercy — we should all expect our judgment instead. Which means we should be amazed when God is merciful towards any of us. The irony is that if it wasn’t for God being merciful towards some people — we’d never question his just judgment. For justice requires all of us to be punished for none of us are innocent. Yet God — being merciful — accepts Christ’s punishment on behalf of some. And this is what Paul is getting at.
Now — are Paul’s words true of the God you believe in? Meaning — does your view of God, humanity, and how salvation works — align with what Paul is saying — inspired by the Holy Spirit — or have you been arguing with Paul the entire time? I’ve warned you that these chapters are controversial — and they’re controversial because they go straight for our pride. Because we all want to believe that something we’ve done is surely why we’re a Christian — and surely the reason why others aren’t is because of something they haven’t done that we did. Where the key to salvation ultimately lies in our hands and not in God’s.
This is exactly what Paul’s fellow countrymen — his fellow Jews — believed. This is why they were confused. This is what Paul’s trying to clear up — however uncomfortable his explanation is for them and us. Thus — we should pause and recognize the sacredness of the ground upon which we’re venturing. Salvation isn’t a topic to talk flippantly about. It’s not a subject that should be approached with arrogance or indifference. Neither — thinking we’ve got it all figured out or that it doesn’t matter because we’ll never figure it all out — are the appropriate response. Instead with awe, reverence, and humility we’re to step onto this sacred ground with Paul. Knowing that our humility is Paul’s target as we continue.
We’re in verse nineteen of chapter nine. In verse nineteen — after the examples of Isaac and Ishmael, Jacob and Esau, and Pharaoh — Paul writes…
Romans 9:19–29 (ESV)
19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory — 24 even us whom he has called, not from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ ” 26 “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ ” 27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.”
Remember — this is sacred ground we’re on. And the first question for us to answer is this: Do we dare talk back to God on this matter? The answer is no. Do we have questions, do we need clarity, may we struggle with all of this — yes! But dare we talk back to God? If you’re a parent, have babysat before, or — if we’re honest — ever been a kid — you know the difference between having a genuine question and talking back to someone. Questions are fine — talking back — that’ll get you in trouble. Here’s how Paul puts it in verse nineteen.
Romans 9:19–20 (ESV)
19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”
Paul anticipates his readers — and our — response. And Paul’s anticipation of our objections and questions is what I find most helpful in knowing whether or not we’re understanding him correctly. For after hearing him say that God chose Isaac and not Ishmael — period. No explanation. Then Paul tells us that God chose Jacob and not Esau — not because of their works but because of his purpose of election. Then — after telling us that God raised up Pharaoh for the purpose of displaying his power — which we know was done in Pharaoh’s judgment and defeat. And summing it all up with, “God has mercy on whom he chooses and hardens whom he chooses” — Paul anticipates our very next question.
“Why does God still find us guilty? How can he blame us for anything since he’s in charge of everything? Didn’t Ishmael and Esau and Pharaoh and the Jews who had Jesus killed — didn’t they all just do what God had determined would happen?” That’s the counter argument, right? Tell me you weren’t thinking it already. Haven’t you argued this before — I know I have. If Isaac — not Ishmael — was God’s choice. If Jacob — not Esau — was God’s decision. If Pharaoh’s heart being hardened was God’s will. How can he hold it against them? How can he hold it against the Jews who had Jesus killed?
These are all the obvious next questions for us to ask — to want an answer to — to even feel that we have the right to demand that God defend himself. To which Paul replies…
Romans 9:20 (ESV)
20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?”
Who are you to talk back to God? Or — as one Bible translation puts it, “Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question?”
Well — do you? Do you dare say to God — as one pastor has put it, “God, I think you've used your sovereignty — your being in control of all things — in an unwise and unrighteous way.”
This is all incredibly humbling, isn’t it? It’s humbling to realize that you’re not God.
Now we here at Gateway believe that Paul — like all the authors of Scripture — was inspired by the Holy Spirit — meaning God himself guided Paul as he wrote down these words. Which means that Paul’s response to our questioning of God’s fairness and justice in salvation — is the response we’re to receive. Who are we to talk back to him on this matter? Do we really think that we know enough about him, us, and how salvation works to argue as if we’re the Potter and not the clay? Again — a big difference between talking back and having genuine questions.
Speaking of the Potter and clay — let’s continue with Paul’s words which will lead us to ask another question.
Romans 9:21 (ESV)
21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
Does your God have this right? Again — I know how humbling this is — to see us being spoken of as nothing more than clay — but we did all originate from dirt, biblically speaking. If you’re not a Christian — be honest — starting from dirt is a bit better than where your view begins. So — Christian or not — only our arrogance and pride would cause us to think more highly of ourselves than where we believe humanity began. It’s easy to act like we’re peers with God — with every right to rebuke him — isn’t it? How crazy that sounds to actually hear it out loud though, right?
So — again — does your God — not your peer — but does your God have the right to create vessels for honorable use and others for dishonorable use? Isaacs and Ishmaels. Jacobs and Esaus. Pharaohs and his former slaves. Where one is honorable because God has chosen to bestow honor upon the individual and the other is dishonorable — also because of God’s choice. Or is honor and dishonor still something you believe to be in our — humanity’s hands — even though Paul has said otherwise?
And not just Paul. For Paul is alluding to the prophet Isaiah’s words here.
Isaiah 29:16 (ESV)
16 You turn things upside down! Shall the potter be regarded as the clay, that the thing made should say of its maker, “He did not make me”; or the thing formed say of him who formed it, “He has no understanding”?
Sometimes it’s helpful to hear the same verse worded a bit differently in English. Here are two other translations of this verse.
Isaiah 29:16 (NLT)
16 How foolish can you be? He is the Potter, and he is certainly greater than you, the clay! Should the created thing say of the one who made it, “He didn’t make me”? Does a jar ever say, “The potter who made me is stupid”?
Or how about this?
Isaiah 29:16 (MSG)
16 You have everything backward! You treat the potter as a lump of clay. Does a book say to its author, “He didn’t write a word of me”? Does a meal say to the woman who cooked it, “She had nothing to do with this”?
And — not only Isaiah — but Paul’s Jewish readers would’ve also remembered the words of the prophet Jeremiah.
Jeremiah 18:1–6 (NLT)
1 The Lord gave another message to Jeremiah. He said, 2 “Go down to the potter’s shop, and I will speak to you there.” 3 So I did as he told me and found the potter working at his wheel. 4 But the jar he was making did not turn out as he had hoped, so he crushed it into a lump of clay again and started over. 5 Then the Lord gave me this message: 6 “O Israel, can I not do to you as this potter has done to his clay? As the clay is in the potter’s hand, so are you in my hand.
We’re the clay — God’s the Potter. We’re the words — God’s the Author. We’re the meal — God’s the Chef. Take whichever metaphor you like if it reminds you of who you are and who God is — especially when determining what rights God has. Paul’s not forbidding sincere questions — but he is forbidding us — who are made of clay — from arrogantly questioning the Potter — as if he’s clay being molded in our hands.
I mean think of it. What are the implications if God doesn’t have this right? Who — then — is really in charge of things? Who’s responsible for a person’s salvation? Who’s responsible for justice against the wicked? Who’s responsible if God doesn’t have this kind of right over his creation — including us?
Though we’re the pinnacle of God’s creation — a truth we find throughout Scripture — for instance humanity is made in the image of God. Though we’re made in his image — we are not God. And we dare not think we can take away his right to be God — his right to create however he wishes. For example, God created us humans to eat wonderful foods like fruit and vegetables and pizza and Cheetos — while he created baby Koalas to eat their mom’s poop — true story — you can Google it — later! And you may be perfectly comfortable with saying, “Well of course God has that right.” But it stinks for the baby Koala’s, doesn’t it?
Yet — we are creatures too. God is the Creator.
C.S. Lewis once said, “In years past, people approached God humbly, as a man approaches a judge. But today, each individual is a judge and God is on trial.” Putting God on trial is both a current and an ancient problem of the human heart. But do you recognize this temptation in your own life — to put God on trial? That’s what I’ve been trying to break down today — the way we’ve put God on trial when it comes to his rights as the Creator of everyone and everything.
And this may surprise you — but know that this posture — one that puts God on trial — has more to do with critical theory than it does with anything we find in the Bible. You see — for all that we Christians do in opposing Critical Theory — we better be aware of how it’s appeared in our own theology. If you’re unfamiliar, critical theory says that oppression — not sin — is our primary problem. Take this theory to our relationship with God and his sovereignty as Creator — and — guess what happens? We demand that he give us an answer to what we perceive to be a misuse of his power in being merciful towards some and not others. We demand that he give us an answer as to why he would create people as vessels for his wrath. We demand that he explain himself.
I know this isn’t the case for all of us — some of us have sincere questions — but many ignore Paul’s warning and dare to talk back to God. Yet this has been the case that Paul’s been making. And his questions and responses don’t make much sense outside of this being a defense of God’s sovereignty — his freedom to be merciful towards whomever he chooses without exception. Paul knew this would offend his Jewish readers — but he didn’t allow their offense to keep him from telling them the truth.
Will you allow any offense you may have — with Paul’s words — keep you from the truth? Or from answering our question — does God have the right — with anything other than, “Yes. God does have the right.”
So — our answer is yes — yes God does have the right to be God. Including the right to give his mercy to whomever he chooses. We’re in verse twenty-two.
Romans 9:22–29 (ESV)
22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory — 24 even us whom he has called, not from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call ‘beloved.’ ” 26 “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ ” 27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.” 29 And as Isaiah predicted, “If the Lord of hosts had not left us offspring, we would have been like Sodom and become like Gomorrah.”
Let’s first understand the Old Testament passages that Paul quotes here. He starts with two quotes from the prophet Hosea. If you don’t know Hosea’s story — God commanded him to marry a prostitute who would be unfaithful to him. If you thought God’s sovereignty over salvation was bad I can only imagine what you think of him having authority over who we’re to marry and sleep with. Anyway…Hosea’s wife — Gomer — gets pregnant. And we’re not really sure if Hosea is the father or if another guy is. But God tells Hosea to name the boy Jezreel because God is going to bring an end to the nation of Israel.
Gomer gets pregnant again — we’re still not sure who the dad is. And God tells Hosea to name this child — a daughter — Lo-ruhama — which means “no mercy.” Why that name? Because God says, “No more mercy for Israel.”
Gomer gets pregnant again — we still don’t know if Hosea’s the dad or not — and this son is to be named Lo-ammi — which means “not my people” because God wants the Israelites to know, “You are not my people and I am not your God.” So Hosea’s a book you’ll want to skip over if you happen to be pregnant and are looking for a good biblical name for your baby.
But here’s what’s so unexpected. Right after telling Hosea to name the third child “not my people” — and telling the Israelites that they’re not his people and he’s not their God — here’s what we read in the very next verses.
Hosea 1:10–2:1 (ESV)
10 Yet the number of the children of Israel shall be like the sand of the sea, which cannot be measured or numbered. And in the place where it was said to them, “You are not my people,” it shall be said to them, “Children of the living God.” 11 And the children of Judah and the children of Israel shall be gathered together, and they shall appoint for themselves one head. And they shall go up from the land, for great shall be the day of Jezreel. 1 Say to your brothers, “You are my people,” and to your sisters, “You have received mercy.”
Paul quotes these verses because in them is the promise he’s been defending: The Potter will make for himself vessels for honorable use. The Sovereign One will preserve for himself a people who are his. The Father in Heaven will adopt many into his family as his children. Though they don’t deserve — for none do — many will receive mercy. What unexpected hope found in God’s mercy.
Now let’s end by dissecting Paul’s question — which really isn’t a question — he’s really making a point. His point is this: If God was merciful towards all people — if no one received judgment — then his mercy would actually have no value. To quote my favorite line said by the villain Syndrome in the movie Incredibles, “When everyone is super, no one will be.” If you haven’t seen the movie in a while — Syndrome’s point is that if he can make everyone a superhero then no one will be a superhero. It’s his way of correcting what he thought was an injustice in the world — that some people had super powers while he — and many others — didn’t.
Let’s apply Syndrome’s quote to what Paul has been saying. If everyone was created to receive God’s mercy — would God’s justice and judgment even be real? They couldn’t be. And we’ve already debunked that only those who’ve earned God’s mercy will receive it — because mercy can’t be earned.
Instead — the point Paul’s been making is that God’s justice is what we all deserve — just judgment is what we’ve all earned — for none are innocent and deserving of God’s mercy. And this means God’s mercy towards his people shines brighter than stars on a pitch black night because his mercy towards some is set against the backdrop of his just judgment towards others — judgment which has been earned. And this is true for Jews — Paul says — and for Gentiles. For Isaac and Ishmael. Jacob and Esau. Pharaoh and his former slaves.
Thus — God’s mercy towards Peter, James, and John — even though they all abandoned Jesus on the night of his crucifixion — shines bright against the dark backdrop of Jesus’ murder. Thus the brilliance of God’s mercy for Mary and Martha — though they both expressed doubts of what he was capable of doing and who he was. Thus God’s radiant mercy for Paul — even though he was a murderer of God’s people. And — yet — God’s wrath and just judgment for Judas — the betrayer. His just judgment towards those who — after seeing Lazarus walk out of the tomb alive — instead of believing like others in the crowd — went to the Pharisees to report what Jesus had done. Thus wrath and just judgment for both the Jews and Gentiles who rejected Paul’s message of salvation.
Which means — if you believe in Jesus — God created you to be a vessel for his mercy — a wonderful gift that is undeserved. And as it’s been said, “You were called out of spiritual deadness and sinful darkness by mercy, through mercy, and for mercy. By mercy, because in our rebellion we didn’t deserve to be awakened and opened and subdued to God. Through mercy, because every influence that worked on us to bring us to Christ was a mercy from God. For mercy, because every enjoyment that we will ever have, forever and ever, will be a merciful enjoyment. And mercy itself will be supremely pleasant to taste and know.” (John Piper)
So here’s what I hope we’ll all see as incredibly good news today: Our salvation is in the hands of God. And he is a good, just, kind, gracious, and — indeed — merciful God. Thus — even you — no matter how proud you are or how deceitful you’ve been or how unloveable you consider yourself to be — even you are not beyond God’s mercy. For it’s his mercy to give to whomever he chooses. And who am I — and who are you — to tell him otherwise? So — if today — you find yourself longing for God’s mercy, desiring it, or maybe — for the first time — finding yourself loving this God who is full of mercy — may you receive his mercy with joy and assurance — knowing that you don’t deserve it — but that it is yours because God has given it to you — remembering that this is sacred holy ground. For none have ever deserved God’s mercy — just as none deserve his mercy today. May God’s wrath and just judgment not be what shocks or surprises you — may his mercy towards anyone always be what astounds you. Let’s pray.
Father in Heaven — you are compassionate and faithful, patient and kind, loving and merciful. You graciously give your mercy to those who don’t deserve — for your mercy is not deserved by anyone. Nor has it been earned. In fact — because of our sin and rebellion — we’ve all unearned your mercy. Thus your mercy is yours to give. Father, we ask for your forgiveness for the countless times we’ve questioned whether or not you know what you’re doing in being merciful towards some and not towards others. Forgive us for all the times we’ve questioned your right to be God.
Spirit, may your mercy bring renewal, hope, life, joy, and peace to many who hear my voice. May many children of the promise be awakened to your love for them as you call them out of darkness and into your marvelous light. Spirit, keep us humble. Yes — we are your workmanship created for good works to do — but we’re the workmanship — we’re the clay — we’re not the Potter. Help us to trust the faithful hands of the One who’s created everyone and everything — and to trust you not only with our lives — but with the lives of all.
And — Jesus — to you our Savior — who gave your life — in love — so that we might be vessels made for honorable use — to you we say thank you. And we praise you — for without you and your work on our behalf — we’d all be vessels of dishonor. But — with you — and in being united to you — we’re vessels made for honor to the glory of your name. Though we were once not your people — now we are called children of the living God. Jesus continue to mold us into the men and women you’ve called us to be. Shape us — by your tender hands of mercy — as you lead us to life forever with you. And we pray all of this in your name. Amen.
Though none of us deserve to hear it — know that because of God’s mercy — though you were once not God’s people — now you are children of the living God. Amen.
God loves you. I love you. You are sent.
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