Romans 9. Part II: Paradox of God's patience

Paradox of God’s patience

Text: Roman 9:19-33

After two examples of Jacob vs. Esau and Moses vs. Pharoah, St. Paul asks a question about God’s will and determination v. 19

If everything is pre-determined, why is it their (Esau’ and Pharoah’) fault?

Two answers:

(a) Potter has authority over any vessel of his making, vv. 20-21, but it should be read in the context of God desire to show His … mercy bearing the vessels of wrath with patience – reason being that people being called not from the Jews only, but also from Gentiles

Supported by three quotes:

Hosea 1:10 – return of His mercy after the prophet’s sad personal example.

Isaiah 10:22-23 – the remnant is going to be saved, in the presence of many numerous Israel – as the sand of the sea.

Isaiah 1:9 – Lord gave the offspring – the Messiah – for the delivery of Israel, overwise they would be doomed.

All three quotes are given as a description of His mercy, while judgement is coming. Yet, the judgement is not the point, the point is God’s glory and mercy.

(b) righteousness by works over the righteousness by faith.

The faith is the key for the understanding of God’s conundrum of wrath vs. mercy, see John 3:16-18. Condemnation is not a result of God’s choice or election, but faith vs. lack of believing of people.

Israelites have stumbled with all the gifts of God were at their disposal – see 9:4-5, as prophesied by Isaiah 28:16 – stone of stumbling, in relation to it/Him people will have either offence vs. no be put shame.

Advent Readings: Luke 20

Luke 20

There is a connection between the previous chapter and this one. After the celebratory entrance of Jerusalem Jesus comes to the Temple, where He faces the chief priests and scribes and the principal men of the people (Lk. 19:47). And the next day He faces them again: the chief priest and the scribes and with elders (Lk. 20:1). Later the party of accusers split into two groups: scribes and the chief priest (Lk. 20:19) and some Sadducees (Lk. 20:27). Jesus talks to all of them, answering all the trick questions or pretenses.

In between of these addresses Jesus teaches the greatest leadership lesson. He gives the lesson in front of all the people, telling them the parable of the wicked tenants (Lk. 20:9-18). The parable begins with a simple phrase: “a man planted a vineyard…” What can be simpler, just a vineyard story. Yet, to the Israelites of the Second Temple it meant a lot.

The careful readers of the Scriptures knows that the vineyard is one of the most prominent symbol of Israel. We find it in the writings of Large Prophets – Isaiah 5 and 27; Ezekiel 19. Hosea – the first of the Minor Prophets uses the same image in chapter 10 of his book. Even prior to the prophets the psalmists develop the same idea (cp. Ps. 80:8-13).

The people immediately understood that He is talking about the leaders of current Israel, realizing that the doom of destruction is hanging over them on a very thin thread… For the leaders are failing them, fighting for their own benefits in stead of benefitting the people of God. This realization is obvious in their calm but powerful statement: “surely not.” It is not a quarrel with God, not even a godly bargain with the LORD (like Father Abraham used to do, Gen 18). It is a sad acknowledgement of a hurtful future which will await them if nothing is changed.

Then, looking straight at the people (ESV: he looked directly at them, v. 17), Jesus goes back to Ps. 118:22 – one more connection with the previous chapter (Lk. 19:38 -> Lk. 13:35, Ps. 118:26). The cornerstone, which was rejected by the builders – Jesus was talking about Himself and the rejection He would soon has to go through. Rejection by the leaders, by the crowds of people, and even by His own disciples.

Building on another prophecy of Isaiah it is safe to say that He was rejected by all of us:

all we like sheep have gone astray;

we have turned – every one – to his own way;

And the LORD has laid on Him

The iniquity of us all (Is. 53:6).

That’s why His sacrifice is a supreme sacrifice, sacrifice for all of us, the leaders, the people, the crowds.

Advent Reading: Luke 13

Luke 13

This chapter has parables and healing. After a call to repentance. Jesus goes to a parable of the Barren Fig Tree. The image of the fig tree has deep roots in the Bible. Prophets Hosea (9:10) and Nahum (3:12) develop the image, which Jesus brings to fruition. The listeners of Jesus immediately understood that the fig tree is a description of Israel, same as the prophets would say.

This parable has many layers of understanding, and math skills can help to dig even deeper in the dialog of the owner and the vinedresser. The owner says that he has been waiting for the fruit for the last three years. According to the Leviticus 19:23-25, after planting of a tree is it pointless to look for the fruit during first three years. Therefore, if we have a godly owner (and we have no reason to assume otherwise), he waited 3 years, then he waited for the fruit 3 years, and now he gives a chance to the fig tree for one more year. Total seven – he will evaluate the fruitfulness of the trees after the seventh/sabbatical year.

God is the One who gives us fruit, evaluation, and rest. The vinedressers of the Church take care of the flock, encouraging the growth of the fruit (cp. Gal. 5:22-23). This growth is also exhibited in two other parables in the chapter – parables of the mustard seed and the leaven. Both are very short, delivering the main idea using just a sentence of two, and the idea is growth (Lk. 13:18-21). The word Kingdom here should be taken not only as a kingdom, but as a rule, rule of God. His rule is getting people to grow, grow in their piety, grow in their godliness, grow in the care for themselves and others.