N.T. Wright and the Potter Analogy

 A dear reader offered the following screenshots (assembled as an image, and attributed to N.T. Wright, "Paul for Everyone," pp. 12-13).  All my characterizations in the following discussion are based on assuming that attribution is correct, and also are limited to interacting with the quoted material.  So, for example, I say that the author does not address X, Y, and Z, but perhaps the author (presumably NT Wright) does address those things somewhere else.

The argument from the screenshots can be summarized this way:

1) Paul's potter/clay illustration is taken from Isaiah 29:16 and 45:9 (with "echoes" of Isaiah 64:8 and Jeremiah 18:1-6).

2) In Isaiah and Jeremiah, God is dealing with already-rebellious Israel.  The author seems to suggest that the clay is somehow unresponsive to the potter's molding.

3) The author then suggests that it's not valid to treat Paul's comments as relevant to human beings generally, but that they must be understood of the nation of Israel specifically.

4) However, the author fails to consider other clay motifs from canonical and extracanonical literature.  For example, the author fails to consider the canonical use in Job 10:9, 13:12, & 33:6 but also the extracanonical use in Sirach 33:13 ("As the clay is in the potter's hand, to fashion it at his pleasure: so man is in the hand of him that made him, to render to them as liketh him best.") and Wisdom of Solomon 15:7 ("For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge.") both of which are themselves dependent on the canonical use, especially Isaiah 29:16 and 45:9.  Moreover, the canonical use (and the extracanonical use that depends from it) has literary connection to the story of the special creation of Adam in Genesis 2:7 "the LORD God formed man of the dust of the ground" and maintained in other canonical writings (e.g., Psalm 103:14 & Ecclesiastes 3:20 & 12:7)

5) Of course, the use in the extracanonical wisdom literature is not binding on Paul (nor on the author to whom we are responding), but it shows the conventional understanding of the Isaiah metaphor as having a more gnomic or general application: not an application limited to a particular nation or circumstance.

6) While Job is authoritative, Paul does not necessarily have Job's use in mind as he does Isaiah's.  On the other hand, if one is to make reference to "echoes" of Jeremiah, one should certainly also see the "echoes" in Job.  Job uses a similar potter/clay metaphor without the context of any reference to national Israel's rebellion.

7) Next, the idea that God is having some kind of difficulty molding Israel as God would like to do is irreconcilable with Paul's usage and the flow of Paul's argument.  The "one lump" language, in particular, suggests that God is perfectly capable of molding the same lump in different ways, not that the lump somehow constrains the potter.

8) The author's contextualization, even limited to the verses he identifies, is still suspect.  Isaiah 64:8 is in the context of repentant Israel.  Isaiah 29:16 is prospective, pointing forward to a day that includes things like people coming to understanding and learning doctrine (Isaiah 29:24).

9) Even where woe is pronounced (in Isaiah 45) it is not accompanied by God expressing inability but the opposite: "all their host have I commanded" (vs. 13) and "I form the light, and create darkness; I make peace, and create evil: I the LORD do all these things" (vs. 7).

10) So, the author's conclusion seems to be premised on trying to read the specific context of Jeremiah 18 into Paul's use of the potter/clay metaphor.  Even in that context, however, God's word to Jeremiah is not saying that the potter has any lack of ability brought about by the clay, but rather that God has absolute freedom to do what God likes, including to rework something He has previously worked.  The human potter that Jeremiah saw produced a marred vessel first and then refashioned it into what he wanted.  God doesn't err like a human potter: that's not the point of the metaphor.  God has the freedom to do what he wants with mankind.  That's the point.

Effectual Calling in Romans

The "call" of God is one of those doctrines that many non-Calvinists seem to underestimate.  Paul is especially fond of this term in Romans, and it comes up multiple times in Romans 9, often viewed as one of the most Calvinist passages of the New Testament.  What sparked this post was hearing a non-Calvinist who, while discussing Romans 9, seemed to suggest that people are "called by faith."  That phrase is not a Biblical one.  It's certainly not part of Paul's technical, theological concept of calling.  If one was desperate to make a connection, the closest one could probably find is James' statement about Abraham believing and being called the Friend of God (James 2:23).  In Paul's theology, however, the term "call" is sometimes used in a very precise way to describe a powerful act by God.

Paul uses a noun form of the word (Kletos) to refer to people who are called, including his call to the apostleship of Christ, and us who are also called to be saints.

• Romans 1:1  Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God,
• Romans 1:6-7 Among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.
• Romans 8:28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.

Paul also uses it as a verb (kaleo) to refer to the action of God in calling:

• Romans 4:17 (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.
• Romans 8:30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
• Romans 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 
• Romans 9:11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 
• Romans 9:24-25 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God.

God is the one calling the shots.  He's the one deciding how things will be.  His call is powerful and determinative.  When God says, "you are not my people," they are not.  When God calls them his children, that's what they become.  

It's reminiscent of Genesis 1, when God speaks the world itself into existence.

Notice particularly in the golden chain that predestination and calling both precede justification, which in turn precedes glorification.  Some non-Calvinist systems treat calling as though it were after justification, as though Paul were using the term "call" in the same sense James uses it in James 2:23.  In fact, though, the call of Romans 8:30 is an effectual call, a powerful call, that brings about the faith by which we are justified.

In Calvinism, we often refer to the "call" as it relates to the golden chain as "Effectual Calling," also known as Irresistible Grace.  Although the latter phrase fits the mnemonic better, the former is more clear.  It is a pity that it has not been as popular a description in the last half century.

This technical, theological concept of an effectual call is distinct from what we call the outward call: namely the gospel message itself.

Paul's usage in 1 Corinthians is similarly interesting:

• 1 Corinthians 1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
• 1 Corinthians 7:15 But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace.
• 1 Corinthians 7:17-18 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
• 1 Corinthians 7:20-22 Let every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.
• 1 Corinthians 7:24 Brethren, let every man, wherein he is called, therein abide with God.
• 1 Corinthians 10:27 If any of them that believe not bid you to a feast, and ye be disposed to go; whatsoever is set before you, eat, asking no question for conscience sake.
• 1 Corinthians 15:9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.

The usage can be divided this way:

1) People being called (e.g. "you were called" by God).

2) People being called to be something 

    a) To be an apostle (1 Corinthians 15:9)

    b) To be saints (Romans 1:7)

3) People being called to some objective

    a) To peace (e.g. "called us to peace")

    b) To some "vocation" / walk / job (1 Corinthians 7:17-18 and 24)

The most interesting usage is the first one, with the interpretive lens as to this calling's role in salvation being provided by Romans 4:17.  Paul specifically employs the regenerative metaphor of quickening the dead (in the first instance, Sarah's dead womb) and treats God's call as powerful and dispositive.

That's different from some of the other uses of the same word, such as us being called to particular careers or called to a certain lifestyle.  In some cases, those calls can be understood as commands, but the bottom line is that they are a bit different from the kind of call that raises the dead.

This principle of an effectual call and its connection to the order of salvation is well illustrated by two texts: 

• 1 Thessalonians 5:24 Faithful is he that calleth you, who also will do it.

(πιστὸς ὁ καλῶν ὑμᾶς ὃς καὶ ποιήσει) He calls ... will do

• 2 Timothy 1:9  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

The latter verse becomes even more obviously a testimony to the effectual call, when you see the rest of the immediate context:

• 2 Timothy 1:8-11 Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel: whereunto I am appointed a preacher, and an apostle, and a teacher of the Gentiles.

This is one of those truly beautiful and glorious passages of Scripture that exalts the glory of God in the salvation of those whom he powerfully calls.

But it's not just "the called" (the objective noun), nor "call" (the verb), but also "the calling" (the nominalization of the verb).

• Romans 11:29 For the gifts and calling of God are without repentance.
• 1 Corinthians 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called:
• 1 Corinthians 7:20 Let every man abide in the same calling wherein he was called.
• Ephesians 1:18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
• Ephesians 4:1 I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called,
• Ephesians 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling; 
• Philippians 3:14 I press toward the mark for the prize of the high calling of God in Christ Jesus.
• 2 Thessalonians 1:11 Wherefore also we pray always for you, that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power:
• 2 Timothy 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, 

Think about Romans 11:29: in what way is "the calling" of God something that's even "repentable" in the first place? What could even raise that question?  The answer is that the calling is an exercise of God's power.

Likewise, consider Paul's doctrine of the "hope of his calling" (Ephesians 1:18 and 4:4).  Why would the calling of God be something provides hope?  The answer, again, is that it is a powerful calling.

In short, when reading Romans 9 it is important to recognize the effectual call for what it is: a powerful act by God that brings into existence something that wasn't previously in existence.

-TurretinFan

Exegetical Thoughts on Romans 9:14-33

Romans 9:14-33, gets us into the meat of the tangent Paul is providing. Remember that in Romans 8, we saw Paul set forth the idea of God's unbreakable love.  In Romans 9:1-13, we saw Paul beginning to address the objection that God's love broke or failed as applied to the Israelites. Paul's response was to deny the objection and assert that instead God chose some of Israel rather than other.

This leads us to the objections that are always raised against God's sovereignty and unconditional election.  The first objection is that there is some kind of injustice with God.

14 What shall we say then? Is there unrighteousness with God? God forbid. 

Paul answers this objection by describing God's love as mercy, while denying that is based on human merit.  This is the very definition of unconditional election.

15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 

Notice that God takes all the credit and places all the determination of God's choice in God.  God does not simply say, "it is not by running, or by willing," God says is it is not of him who wills or him who runs.  Yes, in Greek "him" is not a separate word, but is conveyed by the verb conjugation.  Nevertheless, what is the bigger point is that it is not of that person, but of God who shows mercy.

Paul then presents the point negatively:

17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Thus, God takes credit for mercy and also for hardening.  This leads to one of the most common objections to so-called determinism:

19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

If God shows mercy to some and hardens others, how is that fair?

Paul responds:

20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Paul's analogy of choice is to compare us to pottery, with God as the potter.  If there is one thing that does not have "libertarian free will," it is a pot.  People sometimes mock the doctrines of grace by saying that turn humans into robots that cannot resist God's will, but simply follow their programming.  There weren't robots in Paul's day (that we know of), but pots are - if anything - a step below them.  Paul could have used a sheep analogy as is often used elsewhere in Scripture, but instead the Holy Spirit inspired Paul to compare us to pottery.

There was Scriptural precedent for this.  Isaiah 64:8, as part of a longer prayer, describes Israel as the clay and God as the potter.  Jeremiah 18 also use a pottery analogy. Psalm 2:9, Isaiah 30:14, and Jeremiah 19:11 compare people to pottery in the context of destruction. Lamentations 4:2  

But in fact, this is a quotation from Isaiah 29:16.

Isa 29:15-16

Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

We see the same point Paul is making in the intertestamental Jewish book of Wisdom (aka Wisdom of Solomon 15:7:

Wisdom of Solomon 15:7 For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge.

Likewise, a similar point is made in another intertestamental Jewish book, Ecclesiasticus 33:13:

Ecclesiasticus 33:13 As the clay is in the potter's hand, to fashion it at his pleasure: so man is in the hand of him that made him, to render to them as liketh him best.

It seems apparent to me that the authors of Wisdom and Ecclesiasticus were drawing on the inspired analogy in Isaiah and elsewhere to affirm God's absolute sovereignty over humanity.

In any event, however, the point Paul is making is the same.  God decides what use each person is put to: whether they are put to the use of being vessels of mercy or whether they are put to the purpose of being vessels of destruction, it is all up to God.  It's not as though one lump of clay is more suited to one than the other, or as though God forsees what he will make of the lump and makes it that way because he forsaw what He would do (what an absurdity that would be!).

Paul confirms that God is indeed exercising his sovereignty, that God prophesied he would do this, and that this extends both to the salvation of the Gentile and the falling away of the Jews:

25 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 26 And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth.29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha.

Notice that God's love is back in the picture "beloved, which was not beloved."

Notice that God is taking credit for the change: "he will finish the work" "a short work will the Lord make upon the earth" and "the Lord of Sabaoth had left us a seed".  This also fits well with the unconditional election mentioned again regarding the remnant in Romans 11.

Paul then begins to introduce salvation by faith, as distinct from works of the law.  Paul introduces the questions 

30 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

In Romans 10, Paul will go on to explain the principle of salvation by faith as distinct from obedience to the law.  Then Paul will encounter the objection that everyone hears the gospel, but not everyone has faith.  He will end up, in Romans 11, giving God the credit for this as well.

It's important to recognize this overall trajectory.  Salvation is by grace, through faith. At the same time, God is still taking credit.  God laid a stumblingstone, not a stairway or a ladder.

Some of the next discussion about faith may seem to place things back on man.

Rom 10:13

For whosoever shall call upon the name of the Lord shall be saved.

Πᾶς γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου σωθήσεται

Literally, for all those calling upon the name of the Lord shall be saved.

Paul makes it sound so easy that the question about Israel comes back:

Rom 10:18

But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world.

Then Paul increases the temperature of the discussion:

Rom 10:19-21

But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.

This leads to Paul reiterating the point raised earlier in the beginning of Romans 9 and Romans 10 at the start of Romans 11:

Rom 11:1-6 

I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work.

Notice that contrary to what we may hear from those who object to the doctrines of grace, they were not the remnant because they didn't bow the knee, they didn't bow the knee because they were remnant - a remnant according to God's choice by grace, not works.   

This leads to Paul concluding Romans 11 in these words:

Rom 11:25-36

For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:For this is my covenant unto them, when I shall take away their sins. As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. For the gifts and calling of God are without repentance. For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: Even so have these also now not believed, that through your mercy they also may obtain mercy. For God hath concluded them all in unbelief, that he might have mercy upon all.¶

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.

The last portion is especially reminiscent of Isaiah:

 Isa 40:13-17

Who hath directed the Spirit of the LORD, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity.

Exegetical Thoughts on Romans 9:6-13

Romans 9:6-13

Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. For this is the word of promise, At this time will I come, and Sarah shall have a son. And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.

Now Paul answers the objection that God's word failed or was ineffectual.  His solution is simple: he distinguishes between physical Israel and spiritual Israel.  Physical Israel would be his brethren according to the flesh.  Spiritual Israel, however, are the "children of the promise." 

The promise is a theme that Paul developed back in Romans 4:13-22:

For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect: because the law worketh wrath: for where no law is, there is no transgression. Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham; who is the father of us all, (As it is written, I have made thee a father of many nations,) before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that, what he had promised, he was able also to perform. And therefore it was imputed to him for righteousness.

The children of the promise, therefore, is a reference to the children promised to Abraham. Moreover, keep in mind the point that what God promises, God performs.  Abraham may have brought Ishmael, but God brought Isaac.  Thus, the children of promise have a specific connection to God's work, as distinct from human work.

Paul proves that the promised children are not simply the children according to the flesh in two ways:

• Isaac, not Ishmael, was the child of promise
• Jacob, not Esau, was the child of promise

Ishmael was the child that Abraham conceived with Hagar.  Isaac, however, was promised by God to Sarah.  It is not exactly the same promise of being "heir of the world," but it was a part of that.  

Likewise, even while they were in the womb, God made a promise to Rebecca that Esau (the elder) would serve the younger (Jacob).

Moreover, this distinction between Esau and Jacob was based on God's love, returning to the theme we were given in Romans 8.  Paul quotes a couplet from Malachi 1.  The point Paul is making is clear, namely that God loved one brother rather than the other brother from before their birth and not based on what they were going to do.

Some have suggested that the portion of Malachi 1 quoted by Paul relates to the nations of Israel and Edom, as those nations are addressed in the the context there.  

Malachi 1:1-5

1 The burden of the word of the Lord to Israel by Malachi. I have loved you, saith the Lord. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the Lord: yet I loved Jacob, and I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel.

In this passage God is speaking directly to Israel.  Israel complains that God doesn't love them, and God contradicts that.  God uses Edom as a counter-illustration.  God says that although Edom is optimistic about their future, God will make a negative example of them. In the process, God points back to the original brothers: Jacob and Esau.  God says he loved Jacob and hated Esau.  

Paul quotes the same words as are found in the Septuagint, but the Septuagint and the Masoretic Hebrew text have the same meaning here. The Hebrew verb for hated has a perfect aspect, while the verb for loved apparently has an imperfect aspect, while the Greek uses the aorist in both cases.  Our English translation of Romans 9 uses perfect for both and our English translation of Malachi 1 uses past for both of them.  The main takeaway here is that the precise form of the verb is not the key.

Instead, the key is - of course - Paul's usage of God's own statement in Malachi.  Paul is connecting God's love to God's choice about who will serve whom.  Furthermore, Paul is disconnecting that love and choice from the personal history of the brothers. One might argue that Edom got its desolation through its malfeasance.  On the other hand, Paul specifically says "the children being not yet born, neither having done any good or evil." The point of raising this is not to illustrate God's prescience.

We know that it is not about prescience, because Paul explains: "that the purpose of God according to election might stand, not of works, but of him that calleth." 

The critical distinction here between "works" and "him who calls" introduces election into the chain that we already say established and specifically prohibits the interpretation that it is about the one who responds.  

You may recall the golden chain:

(Preamble) And we know that all things work together for good to them that love God, to them who are the called according to his purpose. 

(1) For whom he did foreknow, (ὅτι οὓς προέγνω )

(2) he also did predestinate (καὶ προώρισεν)

(3a) to be conformed to the image of his Son, that he might be the firstborn among many brethren. (συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·)

(2) Moreover whom he did predestinate, (οὓς δὲ προώρισεν)

(3b) them he also called: and whom he called, (τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν)

(4) them he also justified: and whom he justified, (τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν)

(5) them he also glorified. (τούτους καὶ ἐδόξασεν)

You will notice that God's election, as such, as is not mentioned explicitly in the golden chain.

Now, however, we see the purpose of God mentioned again.  Before, it was explained that the calling was according to God's purpose.  Now, God's purpose is described as being "according to election."

The election in mind here is the selection of one or the other brother as the child of promise.  The children according to the promise are ultimately the children promised to Abraham, namely the children who are to be heirs of the world.  

The key aspect to notice is that the election is not of works, but of him who called.  It is also not "of him who responded to the call."  The point is that the election was conditional on God and God's love, not on the person being elected.

This will lead us to the objection that we are going to discuss next, about whether there is unrighteousness/injustice with God.  It is literally the most common objection to the idea of unconditional election, that it makes God unjust or unrighteous, since it is not conditioned on the person but instead on God.

As we mentioned when discussing Romans 9:1-5, the objection being framed here is ultimately also answered in Romans 11.  There Paul returns to the discussion of God's election.  In Romans 11:5, Paul calls it "the election of grace," meaning that the election is not based on human merit.  Likewise, in Romans 11:7, Paul demonstrates that the election is only about God, by contrasting, "Israel has not obtained ..." with "the election has obtained it" and further with "the rest were blinded."

In Romans 11:8 Paul gives God full credit for those who do not obtain it not obtaining it. 

While Paul then does discuss faith and unbelief, and provides proximate credit to their unbelief, in Romans 11:32, Paul makes it clear that God is behind it all: "God has concluded them all in unbelief...." It leads to Paul's glorious conclusion in Romans 11:36: "For of him, and through him, and to him, are all things: to whom be glory for ever. Amen."

These are the same "all things" that work together for good to the called, which we can now also describe as the election, those who were predestined, those who were loved beforehand by God, not because of something in them, and not because of foreseen good deeds, but because of something in God.

Here we must reiterate that in the phrase, "the election has obtained it," the "election" is reference to people.  People obtain something.  The "election," therefore, is not simply the plan of salvation Sola Fide, though God certainly did choose that.  The election are the people God chose.

We saw a first reference to them back in Romans 8:33: "Who shall lay anything to the charge of God's elect?"  Thus, in the context of Romans 9, we see election of people (not plans) in mind.

As we discussed in the context of Romans 8, when addressing the issue of foreknowledge in the plan of salvation, foreknowledge is the basis of election. 1 Peter 1:2 says, "Elect according to the foreknowledge of God the Father ..." as we discussed before.

The harmonization of these various strands is unconditional election.  God, out of love of us before our creation - and without consideration of our individual merit - chose some people to be the children of promise, and others he "hated."  Election of people leads to their active, powerful calling, which leads to their justification, and ultimately their glorification.

Some may say that calling is never irresistable.  I cannot agree with this claim.  Recall what is written in the Prophet:

Isa 45:4 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.

This discussion is part of Isaiah's announcement of Cyrus as well as one of the central claims of God's divinity.  Indeed, only a few verses later we find part of the inspiration for Paul's use of the potter analogy:

Isa 45:9 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?

For the purposes of the passage we are considering now, however, the point is that calling is not necessarily at all about the response.  Calling someone a name is what God does or our parents do.  We can call ourselves a name (I'm an example of that), but God's calling is not something I have any control over.  Calling myself "TurretinFan" doesn't change the name my parents gave me, nor does it change the name God gives me - the surname of the family of God.

This is not a stretch, because we see it in the direct context:

Rom 9:7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called.

Notice that the calling here has nothing to do with Isaac's response.  It's all about God and God's claim.  

Later in the chapter, we will see the same thing:

Rom 9:24-25

Even us, whom he hath called, not of the Jews only, but also of the Gentiles? As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.

We need to discard the inserted idea that the "calling" mentioned is simply the gospel call. To "call them my people," is not simply to preach the gospel.  To call Isaac (as distinct form his half-brothers) the child of promise is more than just inviting him to take some further action.

No, God's calling in this context is a calling of power.  It is God taking what God wants.  It is God saying, "these are mine."

 

Romans 9:1-5 - Exegetical Thoughts

 Romans 9:1-5 

9 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, that I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen.

Here, in a passage that affirms the hypostatic union (vs. 5), Paul sets up an objection (see vs. 6) to the passage that comes before (8:28-39, esp. 38-39).  After all, Paul has just suggested that all things work together for good to those who are the called and that nothing can separate us from the love of God. What about the bulk of the Jewish people in Paul's day? 

In Romans 9:1-5, Paul acknowledges that most of the Jews of his day are lost, despite having received many blessings from God.  These are people that Paul cares about -- not just because they are fellow human beings, but because they are his relatives.  Moreover, of all the nations on earth, up to that point they had received the greatest spiritual blessings.  If everything works together for good, and if nothing can separate us from the love of God, then how could this befall the nation of Israel?

Paul will return to this point and objection at the start of Romans 11:

Romans 11:1-10

11 I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then it is no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumblingblock, and a recompence unto them: let their eyes be darkened, that they may not see, and bow down their back alway.

What follows in Romans 9-10 is connected to this objection, in one way or another.  We are about to discuss Romans 9 in more detail, but Romans 10 itself also picks up the same theme from a different angle:

Romans 10:1-3

10 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

Responding to Steve Tassi on Romans 9

In his recent live interaction with Dr. James White, Steve Tassi argued that while Romans 9 is referring to election, it is not discussing salvation when it refers to mercy.

Audience
First, he argues that we must consider the audiences spoken to.  He does not clearly elaborate on this point, but his implication seems to be that the audience spoken to is Jewish readers.

The audience, however, are gentile Roman believers.  We see this in the first chapter:

Romans 1:7 To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ.

Romans 1:13 Now I would not have you ignorant, brethren, that oftentimes I purposed to come unto you, (but was let hitherto,) that I might have some fruit among you also, even as among other Gentiles.

So, the audience is not the nation of Israel, but rather is believing Gentiles.

Glorious Salvation Terms
Second, he argues that we must consider the references made are to Pharaoh, Moses, Isaac, and Rebekah, rather than to the typical terms that Paul uses when referencing salvation, such as "the blood of Jesus," "the cross," and other references to blood sacrifice and grace.

Dr. White countered this point by observing that the chapter and verse divisions are somewhat artificial, and that he demonstrated a continual flow from Romans 8.

To elaborate on that point more fully, Christ's death is explicitly mentioned in Romans 8:34.  Moreover, Romans 9:32-33 specifically mention faith in Christ.  Tassi surely cannot deny that both Romans 8 and Romans 10 are about salvation, so his assertion that Romans 9 is not about salvation because of the usage of terms, seems weak.

Context of Cited Texts
Third, he argues the Old Testament material cited or referred to by Paul never refers to salvation in its original context.

Dr. White countered this by pointing out that it's more important to note how Paul uses them, then how they were originally used.

To provide an example, in Galatians 4, Paul points to Hagar and Ishmael in contrast to Sarah and Isaac. Moreover, Paul explicitly interprets those figures as an allegory, rather than relying on their original context.

Furthermore, it is Pauline to shift between Old Testament images and analogous New Testament ideas.  For example, 1 Corinthians 10 is full of this kind of transition.

Conclusion
Tassi essentially concludes that the references in Romans 9 are references to election and mercy with respect to national Israel vis-a-vis the destruction of the nation, rather than to the church and salvation from hell.

This conclusion is unjustified.  To the extent it is premised on the arguments presented in its support, those arguments have been shown above to be incorrect.  Moreover, it is a conclusion that runs directly contrary to the text of Romans 9.  For example:

Romans 9:23-24 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?

How can that be mercy on the nation of Israel if it includes not only Jews but also Gentiles?  It cannot.  Which is one of numerous reasons that Tassi's presentation on Romans 9 should be rejected.

-TurretinFan

The Potter's Precedent

In Romans 9, in response to the most frequent objection to Calvinism, Paul provides an answer from a potter analogy:

Romans 9:19-23

Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?

Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory ... .

This theme and argument were not original to the Epistle to the Romans, or even to Paul more generally. In fact, this theme is not merely a New Testament theme. It is firmly rooted in the Old Testament.

The outlines for the theme are found first in Job.

Job 4:17-19

Shall mortal man be more just than God? shall a man be more pure than his maker? Behold, he put no trust in his servants; and his angels he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?

Here we see the basic point emphasized. Man is not in a position to judge his maker. It is not necessarily crystal clear that the "houses of clay" refers to the body as opposed to mud huts, but it becomes clear soon:

Job 10:9

Remember, I beseech thee, that thou hast made me as the clay; and wilt thou bring me into dust again?

The reference in Job harkens back to the Creation:

Genesis 2:7

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

Man is like pottery in this way - that God made us from the dust of the ground.

Against the backdrop of Job and Genesis (we know Genesis was written by Moses, but we don't know exactly when Job was written), Isaiah provides similar and further elaborated variations on the theme:

Isaiah 29:15-16

Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding?

Here the rebellion of the people against God is answered with the potter's clay analogy. They are just his clay - are they really going to deny his existence/power or his wisdom?

And it gets stronger:

Isaiah 45:7-12

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these things. Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the LORD have created it. 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? Woe unto him that saith unto his father, What begettest thou? or to the woman, What hast thou brought forth? Thus saith the LORD, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. I have made the earth, and created man upon it: I, even my hands, have stretched out the heavens, and all their host have I commanded.

In this passage, God takes ultimate responsibility for everything. He even says "I ... create evil," not that he is morally culpable for it, but that he decrees it. The potsherds can debate each other, but none of them can stand in judgment over God or demand that God account for his actions toward them. It's as absurd as if a child was to question the authority of his parents to procreate him. God says he is not accountable to man for what he has made.

Moreover, the righteous (like Job) acknowledge their relationship to God as the potter:

Isaiah 64:8

But now, O LORD, thou art our father; we are the clay, and thou our potter; and we all are the work of thy hand.

When we see these precedents for Romans 9, the point in Romans 9 becomes clear.  Paul is arguing that the question is impudent.  Man cannot question God's holding man responsible, even though no one can resist the will of God.  That's like a pot saying, "why did you make me this way?" to the potter. Paul affirms that God, like a potter, does have a purpose for his different pots.  Moreover, for Paul that is enough to vindicate the potter.

Occasionally, we are told that some other passage is the precedent for Romans 9.  I would refer to these as faux precedent passages. The most popular of these is in Jeremiah:

Jeremiah 18:1-13

The word which came to Jeremiah from the LORD, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Then the word of the LORD came to me, saying, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. Now therefore go to, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the LORD; Behold, I frame evil against you, and devise a device against you: return ye now every one from his evil way, and make your ways and your doings good. And they said, There is no hope: but we will walk after our own devices, and we will every one do the imagination of his evil heart. Therefore thus saith the LORD; Ask ye now among the heathen, who hath heard such things: the virgin of Israel hath done a very horrible thing.

The point of the passage in this case is to emphasize God's mercy in judgment. God is saying that he is free to change the way that Israel is treated, and he offers to do so if they will repent.  There is an aspect of sovereignty here, but this aspect of sovereignty has to do with God's ability to accept repentance.  Such a point does not fit with the objection about why God finds fault despite having an irresistible will.

We see a similar theme in some of the non-canonical inter-testamental books.

For example, in Sirach we find the following expression, which seems to be drawn from Jeremiah:

Sirach 33:13

As the clay is in the potter's hand, to fashion it at his pleasure: so man is in the hand of him that made him, to render to them as liketh him best.

There is also an interesting passage in Wisdom.  This passage, on its own, has some nice linguistic similarities to the Romans passage.  However, in context the point being made is totally different, namely about the absurdity of idolatry.  Don't worship a statue: it could just as easily have been a chamberpot.

Wisdom 15:7

For the potter, tempering soft earth, fashioneth every vessel with much labour for our service: yea, of the same clay he maketh both the vessels that serve for clean uses, and likewise also all such as serve to the contrary: but what is the use of either sort, the potter himself is the judge.

Still it provides the intuition behind the apostle's argument: the potter is sovereign over the clay the same way that God is sovereign over mankind.  Just as it would be absurd for a chamberpot to complain about its duties, seeing as it wasn't consulted regarding what it was going to be, so it is absurd for men to complain that God's showing mercy on whom He will, and hardening others is somehow unfair.

-TurretinFan

William Twisse on Romans 9

William Twisse is the most famous (I think) superlapsarian Reformed theologian. He was Prolocutor of the Westminster Assembly. His works are not widely available today, but I was happy to discover (via Monergism.com) that a writing of his on Romans 9 has become freely available on-line (here's the link).

-TurretinFan

Hardened Hearts - A Brief Biblical Survey - Part 1

Lord willing, I will be engaging in a debate on the PalTalk chat program this Wednesday at 4 p.m. Pacific Time. The topic of the debate is the hardening of Pharaoh's heart, and my debate opponent is a non-Calvinist named Louis Ruggiero (aka LouRugg), who is actively promoting his new work against Calvinism entitled, "The God of Calvinism: a Rebuttal of Reformed Theology." In fact, my understanding is that Mr. Ruggiero spends a significant percentage time on this particular task of trying to address Calvinism. He feels that the hardening of Pharaoh's heart is the "Achilles' heel" of Calvinism, and he hopes to show that during the debate.

In preparation for that debate, I hope to provide a few blog articles on the subject, this being the first. I don't know whether Mr. Ruggiero reads my blog, and I have no problem with folks alerting him to these articles and letting him know what he will be facing during the debate.

There are a significant number of verses that relate to the hardening of men in Scripture. The biggest segment of those relate to Pharaoh.

1. The Hardenings of Pharaoh's Heart

You will note that I have pluralized the gerund "hardening" with respect to Pharaoh, because his heart was not hardened just once and then left hard, but was hardened several times.

A. Before the Fact

Exodus 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

God gave Moses advance warning that He would, not just that He might harden Pharaoh's heart. God also explained why he would harden Pharaoh's heart: so that Pharaoh would not let the people go.

Exodus 7:3-4
And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments.

Again, more shortly before the fact, God again told Moses that He would harden Pharaoh's heart. This time, God connected the hardening with God's plan to show many signs and wonders in the land of Egypt. More specifically, the hardening of Pharaoh's heart is paralleled with Pharaoh not hearkening unto Moses. In a comment that is truly devastating for proponents of Libertarian Free Will (LFW), God not only takes credit for Pharaoh not hearkening, but even ascribes a divine purpose to it: namely the judgment that is coming upon Egypt, and the spectacular deliverance of the armies of the children of Israel.

B. During the Fact

i) First Hardening

Exodus 7:13-14
And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go.

This hardening was after the sign of Aaron's serpent (which was his staff) swallowing the serpents of the Egyptian magicians. Here, the KJV gives God the credit for hardening Pharaoh's heart. Many modern translations simply say that Pharaoh's heart was hardened. The KJV does not explain its translation here, and we are left speculating why the KJV translated the verse as it did. Perhaps the most obvious explanation is that even if the underlying Hebrew does not literally say that the Lord hardened Pharaoh's heart, we understand that it was the Lord from the phrase, "as the LORD had said." The phrase "as the LORD had said," may refer us back either to Exodus 4:21 or, more probably, to Exodus 7:3-4.

Notice that, again, the hardening is connected with Pharaoh not hearkening and, as well, with Pharaoh refusing to let the people go.

2) Second Hardening

Exodus 7:22-23
And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. And Pharaoh turned and went into his house, neither did he set his heart to this also.

Again, notice that this hardening is expressed passively (the KJV providing a literal translation of the text). Notice, however, that the phrase "as the LORD had said" is present again, which shows us that this is the Lord's work, even though the precise actor of the hardening is not stated in this verse.

The expression "did not set his heart to this also," may be a bit hard to immediately grasp. It essentially means, I think, that Pharaoh was not significantly influenced by this judgment. He remained hard and did not soften in response to the judgment of the water turning to blood.

As in previous examples, the hardening of Pharaoh's heart is connected with Pharaoh not hearkening to Moses.

3) Third Hardening

Exodus 8:15 But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said.

Again, as in the previous cases, the hardening is connected with Pharaoh not hearkening to Moses and Aaron. In this instance again we see that the hardening/not hearkening is "as the LORD had said." This time, the text (particularly in the KJV) seems to ascribe the hardening to Pharaoh. If that is the case, it simply strengthens the case for compatibilism and against LFW, since God claimed credit in advance for the hardening of Pharaoh's heart, even when Pharaoh himself is the means by which this hardening happens.

This hardening comes after the plague of frogs.

4) Fourth Hardening

Exodus 8:18-19 And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

This hardening comes immediately after the plague of lice. Again, the literal expression is passive, in that the actor is not explicitly stated. Nevertheless, the passage reiterates that this is "as the LORD had said," which reminds us that this hardening was from God. Notice how here even Pharaoh's own magicians, who had previously opposed Moses and Aaron, are now enlisted in support of God's true divinity, yet Pharaoh refuses to listen.

5) Fifth Hardening

Exodus 8:28-32

And Pharaoh said, "I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me."
And Moses said, "Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD."
And Moses went out from Pharaoh, and intreated the LORD. And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go.

In this example, we see some softening of Pharaoh's heart. He relents, at least outwardly, to the force of the judgment against him. However, once the plague is removed, Pharaoh hardens his heart. This is the first instance where Pharaoh is the clear subject of the verb, and the first time we do not see it added, "as the LORD had said." In view of the previous discussion, I don't necessarily think that this is significant.

6) Sixth Hardening

Exodus 9:5-7
And the LORD appointed a set time, saying, "To morrow the LORD shall do this thing in the land."
And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

Like the fifth hardening, this hardening does not mention "as the LORD had said." However, like several of the previous hardenings, this hardening is expressed in passive terms, without explicitly saying who does the hardening. This hardening was responsive to the plague of the murrain of the cattle of the Egyptians.

7) Seventh Hardening

Exodus 9:12-17
And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses. And the LORD said unto Moses, "Rise up early in the morning, and stand before Pharaoh, and say unto him, 'Thus saith the LORD God of the Hebrews, "Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. As yet exaltest thou thyself against my people, that thou wilt not let them go?"'"

This hardening comes after the plague of boils, which affected not only the commoners but even Pharaoh's magicians. Again, we see God referring back to his prior revelation to Moses ("as the LORD had spoken unto Moses") and this time it is made explicit that the LORD hardened Pharaoh's heart, with the result being that Pharaoh did not hearken unto Moses and Aaron (and, perhaps, the magicians as well, who had already testified to the divinity of the LORD).

Notice as well that God, through Moses, tells Pharaoh what he is going to do. Furthermore, God says that this is the reason why he raised Pharaoh up, namely to bring him down in judgment. It is interesting to note that Pharaoh's "heart" is listed among the targets of the plague. Whether this should be understood as meaning that the hardening of Pharaoh's heart was itself a plague (which seems highly unlikely), or whether it should simply mean that Pharaoh himself will be affected by the plagues (which seems more likely) is not particularly germane to our present discussion.

8) Eighth Hardening

Exodus 9:34-35 & 10:1-2
And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses.
And the LORD said unto Moses, "Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD."

This hardening comes after the plague of hail and thunder. What is particularly interesting here, from the standpoint of the discussion of compatibilism and LFW, is that this hardening of Pharaoh's heart is described as being sin for Pharaoh, and yet it is described as being "as the LORD had spoken by Moses." In other words, recalling that God before hand had taken credit for hardening Pharaoh's heart, it was both the case that God determined this, and that Pharaoh was held morally responsible for it. Furthermore, while in the portion in chapter 9 the actor of the hardening is not specified, in the portion in chapter 10, God takes credit for this.

Also, note that God ascribes purpose to the hardening, namely to show his signs - signs that will be famous - and to show forth God's divinity to the people of Israel.

Those who are opposed to Sola Scriptura will be disappointed to note that although God makes reference to what might at first seem like an oral tradition, it is plain that God intended this to be written down in Scripture. Thus, what is written in Scripture is what is to be told to the ears of one's sons.

9) Ninth Hardening

Exodus 10:16-20
Then Pharaoh called for Moses and Aaron in haste; and he said, "I have sinned against the LORD your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only."
And he went out from Pharaoh, and intreated the LORD. And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go.

The plague of the locust seems to have softened Pharaoh's heart and he confesses his sin, and begs for forgiveness. He receives relief and then God hardens Pharaoh's heart. The result of this hardening is that Pharaoh refuses to let the children of Israel go (yet again!).

10) Tenth Hardening

Exodus 10:24-29 and 11:8b-10
And Pharaoh called unto Moses, and said, "Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you."
And Moses said, "Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither."
But the LORD hardened Pharaoh's heart, and he would not let them go. And Pharaoh said unto him, "Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die."
And Moses said, "Thou hast spoken well, I will see thy face again no more."
...
And he went out from Pharaoh in a great anger. And the LORD said unto Moses, "Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt." And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land.

This shows the softening and then hardening of Pharaoh's heart after the plague of darkness. It was a darkness so dark that it could be felt. It's hard to imagine such a thing, and it plainly terrified Pharaoh, who tried to bargain with Moses.

Again, in this instance, God says that he hardened Pharaoh's heart so that Pharaoh would not let the people of Israel go.

I note in passing that this was not just a blacking out of the sun, but a darkness that was complete. There was not defeating this darkness by candle and torch. Furthermore, while the Egyptians were in complete darkness, the Israelites had some light, namely "in their dwellings."

Another interesting fact to note about this hardening is Moses' comment that Pharaoh had spoken "well." Moses' point seems to be that Pharaoh's comment is prophetic. Moses is not coming back to Pharaoh any more, and consequently through Pharaoh's hardhearted command, Pharaoh is cutting himself off from seeking Moses' face for forgiveness of his sin and mercy on Egypt.

It seems that Exodus 11:1-8a is a parenthetical passage including, from verses 4-8a, a speech to Pharaoh, but perhaps addressed with Moses' back turned to Pharaoh, so that Moses could not see Pharaoh's face. Furthermore, God takes credit, both in chapter 10 with respect to this specific hardening, and in chapter 11, with respect to all the preceding hardenings. God links the hardening and the not hearkening and ascribes a purpose to each, namely that Pharaoh would refuse to let the people go, and that the wonders of God would be multiplied in Egypt.

11) Eleventh Hardening

Exodus 14:1-9
And the LORD spake unto Moses, saying, "Speak unto the children of Israel, that they turn and encamp before Pihahiroth, between Migdol and the sea, over against Baalzephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, 'They are entangled in the land, the wilderness hath shut them in.' And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD."
And they did so. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, "Why have we done this, that we have let Israel go from serving us?" And he made ready his chariot, and took his people with him: and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them.
And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pihahiroth, before Baalzephon.

How great is the LORD! Notice here that the ten plagues have already been brought down upon Egypt and yet God is not through with Pharaoh. He sends Israel into an indefensible location, trapped on a peninsula, where it is possible for Pharaoh seemingly to trap Israel by placing troops on the one side where there is no sea.

God makes his people appear vulnerable to the Pharaoh and then, as he had planned, hardens Pharaoh's heart so that Pharaoh and his people will regret their choice of letting the Israelites go, and will pursue after the children of Israel.

God sets the trap by telling the Israelites where to go, hardens Pharaoh's heart to take the bait, and Pharaoh takes the bait and pursues after the Israelites with his armies and chariots. In this instance again we see God prophesying that he will harden Pharaoh's heart, and then doing it, just as with the ten plagues. But, God is not through with hardening Pharaoh's heart.

12) Twelfth Hardening

Exodus 14:15-18
And the LORD said unto Moses, "Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: but lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen."

The following verses relate that this happened, just as God said. It should be noted, however, that the actual hardening of the hearts is not specifically mentioned in the later verses, though their pursuit into the Red Sea and their subsequent death there is immortalized in the song found in Exodus 15.

C. After the Fact

After the fact of God hardening the hearts of Pharaoh and the Egyptians, Scripture refers back to the fact.

1) Philistine Priests and Diviners

1 Samuel 6:2-9
And the Philistines called for the priests and the diviners, saying, "What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place."
And they said, "If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you."
Then said they, "What shall be the trespass offering which we shall return to him?"
They answered, "Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your lords. Wherefore ye shall make images of your emerods, and images of your mice that mar the land; and ye shall give glory unto the God of Israel: peradventure he will lighten his hand from off you, and from off your gods, and from off your land. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed? Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: and take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. And see, if it goeth up by the way of his own coast to Bethshemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us: it was a chance that happened to us."

This event took place about four hundred years after the Exodus (compare Judges 11:26 (300 years in Canaan by that time) and 1 Kings 6:1 (480 years in Canaan by that time)). Nevertheless, the fame of the destruction of the Egyptians was still known to the priests and diviners of the Philistines. Whether that was directly from contact with the Israelites or whether that was from an independent source, we are not told. Indeed, it is possible that the priests and diviners found a copy of the book of Exodus in the Ark itself and read it from there.

Regardless, they learned at least part of the lesson that was provided there, for they said: "Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardened their hearts? when he had wrought wonderfully among them, did they not let the people go, and they departed?" So now, they let the ark go, even as the Egyptians had let the people of Israel go. They also lade the ark with treasures, just as the Israelites had been given the treasures of Egypt on their departure.

2) Apostle Paul

Romans 9:14-24
What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, "I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." [Exodus 33:19] So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
For the scripture saith unto Pharaoh, "Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth." [Exodus 9:16] Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
Thou wilt say then unto me, "Why doth he yet find fault? For who hath resisted his will?"
Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: and that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Notice that Paul uses the hardening of Pharaoh's heart in part of an argument about the justice of God. In Paul's argument, God is within his rights to show mercy on whomever God wishes and God is within his rights to harden whomever God wishes. Paul even gives us the reason for the mercy (so that it can be seen to be of God not man) and the hardening (so that the name of the LORD will be declared throughout all the Earth). God made Pharaoh for the purposes of casting him down. It's a sobering reality, but it is Paul's argument. The Potter, Paul argues, has the right to do with his clay as he pleases.

(To be continued in Part 2, with other Biblical accounts of hardening)

-TurretinFan

One Month to First Post in new Sola Scriptura Debate

I have accepted a challenge from Mr. Matthew Bellisario to debate Sola Scriptura. The announcement post is up on my debate blog (link). This debate is rather spaced out (the first post is not for one month) and is not expected to interfere with the Romans 9 debate that I have planned with GodisMyJudge.

-TurretinFan