Paul corrects the idea that God had abandoned His race and given up the purpose manifested all through the Old Testament by showing that the Lord is still acting upon the same principles as from the beginning.

The Lord passed by Eleazar, the servant born in Abraham's home. Later He passed by Ishmael, who was Abraham's natural, legal heir, to choose Isaac, the child of promise. Isaac was intellectually and spiritually endowed by nature so that God could use him and his descendants to a greater extent than He could use Ishmael and his seed. When Esau and Jacob were born, the Lord again exercised His sovereign grace in bypassing Esau for Jacob as the one through whom the promise should come. God knew which of the two boys was best suited for carrying out His plans and purposes. As Esau grew up, the record shows him to have been carnally minded with little appreciation for spiritual values--he could not, constitutionally or spiritually, fit into God's program--while Jacob was a quiet, meditative person who properly evaluated spiritual facts and data.

Verse 13, which has given much trouble to many people, is a quotation from Mal. 1:1-3. An examination of the original text shows that when Israel complained that the Lord was not dealing fairly with her, the prophet called upon his brethren to compare their lot with Esau's, whose land was desolate and waste. It was apparent that God's blessings were with Israel rather than with Edom. Love and hate are terms that are used comparatively; the text does not intimate that God had any feeling of hatred toward Esau.

Some take this passage and apply it to the individual in relation to his eternal salvation or condemnation, which wrests the Scriptures and forces upon them a meaning which they do not carry. While Romans 8:29,30 sets forth the election of the individual to eternal salvation, chapter 9 describes the election of Israel to service--her call from God to be the channel through which His blessings may flow to the world. Much confusion comes from a failure to understand the distinction between these two. The election of this chapter is national and pertains only to service during Israel's earthly career. Applying passages from the 9th chapter to the individual in regard to his eternal salvation perverts the Word of God.

"What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy. 17 For the scripture saith unto Pharaoh, For this very purpose did I raise thee up, that I might show in thee my power, and that my name might be published abroad in all the earth. 18 So then he hath mercy on whom he will, and whom he will be hardeneth" (Romans 9:14-18).

In these verses the apostle continues to show how God has exercised His sovereignty in His overruling providence.

When Israel made the golden calf at Mount Sinai Moses stepped into the breach between the Lord and the people, pleading for their deliverance and refusing God's offer to replace them by making a great nation of his seed instead (Exod. 32:7-14). The Lord then told him to take the people into the land and promised that an angel would go before them to drive out the natives of Canaan (33:1-3). Moses wanted to know who God would send and wanted Him to make known His ways. The Lord responded that His own presence would go with Moses and give him rest. Moses then requested that the Lord make Himself known to him. God vouched that He would make all His goodness pass before Moses and that He would proclaim the name of Jehovah before Him. At this juncture the Lord declared, "... And I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy" (vss. 12-19).

Moses was called and commissioned to do a special work for the Lord in shepherding His flock. He was unselfish in asking for a further revelation of God's glory; it was so he might have a firmer conviction and clearer conception of God's goodness and overruling providence. In making an exception in his case, God declared that He was not bound by rules and, in extending favors to whomsoever He desired, He was in no way being unjust toward anyone.

Both the Pharaoh of the Oppression and the Pharaoh of the Exodus were self-sufficient, proud and haughty men. Flippant and defiant, they disdained to consider the claims of Jehovah and brushed aside all the principles of justice in dealing with the Hebrew people. Jehovah caused to gravitate into the hands of the Pharaoh of the Exodus unheard-of power and might until he had filled his cup of iniquity to overflowing. Then, by a mighty stroke of judgment and in the eyes of the nations, the Lord overthrew him. Thus the nations could see that the God of the Hebrews was mightier than the gods of the Egyptians and that He had triumphed over Pharaoh and his gods, as celebrated in the Song of Moses (Exod. 15:1-8). God is the one who makes the wickedness of men to praise Him.

"Thou wilt say then unto me, Why doth he still find fault? For who withstandeth his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why didst thou make me thus? 21 Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor? 22 What if God, willing to show his wrath, and to make his power known, endured with much longsuffering vessels of wrath fitted unto destruction: 23 and that he might make known the riches of his glory upon vessels of mercy, which he afore prepared unto glory, 24 even us, whom he also called, not from the Jews only, but also from the Gentiles?" (Romans 9:19-24).

The one who finds fault with God in His overruling providence is speaking against the Almighty. It is unwise for anyone to take such a critical attitude, for no one can withstand His will. God made man with the power of free choice and never forces his will. Yet, by His omnipotence and omniscience, He overrules all the free choices of men, making them contribute to the advancement of His purposes among the nations, as He steers human affairs toward the great age when He will head up all things in Christ. It is folly to find fault with God--He is the Potter, we are but clay. He has a right to make of the clay anything He chooses.

God has endured with patience "vessels of wrath, fitted unto destruction," such as the Pharaoh of old who hardened his heart and defiantly resisted God, allowing them to prosper outwardly so that when He brought judgment upon them it was evident to all that their overthrow was for His glory. He also makes known the riches of His glory upon those who were "afore prepared unto glory," men and women from among both Jews and Gentiles foreknown by Him before the foundation of the world, upon whom He showers His grace and mercy so that they might develop into stalwart warriors that He can use, not only in time but throughout all eternity. The Lord is therefore preparing the unbelieving and disobedient for the doom they so richly deserve; but at the same time He is showering the riches of His grace upon the "vessels of mercy" in preparing them for the glory that awaits them. It is quite evident from the drift of thought here that it is the unbelieving and disobedient in Israel, though Gentiles are included, that are spoken of as "vessels of wrath" and that Hebrews especially, who accept the Lord Jesus Christ, as well as believing Gentiles are "vessels of mercy which he afore prepared unto glory"--the glory of the coming age and the endless ages of eternity.

As he saith also in Hosea, I will call that my people, which was not my people; and her beloved, that was not beloved. 26 And it shall be, that in the place where it was said unto them, Ye are not my people, There shall they be called sons of the living God. And Isaiah crieth concerning Israel, If the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved (vss. 25-27).

Hosea spoke of those of the northern tribes, who were laid aside for a period of time because of their disobedience and intractable spirit, who would forsake their sins and come back to God. Upon this general principle, the apostle thinks of the honest hearts among Jews and Gentiles who are seeking for the truth; who were not His people, but have come to the Saviour and are now His own.

The rejection of Messiah by the majority of Israel was foretold by Isaiah the prophet who was very bold in asserting that even though "... the number of the children of Israel be as the sand of the sea, it is the remnant that shall be saved." During the Tribulation, when "the remnant" of which Isaiah spoke, answers the Gospel call, they will be saved. The Lord will then execute His word upon earth, "finishing it and cutting it short" (vs. 28). Except the Lord shorten the days of the Tribulation, Jesus declared, no flesh would be saved. This same thought is expressed here by Isaiah: "Except the Lord of Sabaoth had left us a seed, we had ... been made like unto Gomorrah" (vs. 29; see also Isa. 1:9).

"What shall we say then? That the Gentiles, who followed not after righteousness, attained to rigteousness, even the righteousness which is of faith: 31 but Israel, following after a law of righteousness, did not arrive at that law. 32 Wherefore? Because they sought it not by faith, but as it were by works. They stumbled at the stone of stumbling; 33 even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offence: And he that believeth on him shall not be put to shame" (Romans 9:30-33).

Israel had, by the keeping of the law, tried to attain unto righteousness but utterly failed. Righteousness cannot be obtained by following any law. Israel sought to be justified by works, but Gentiles who realize their inability to keep the law of God come in the spirit of the song by Charlotte Elliott,

Just as I am, without one plea,
But that Thy blood was shed for me,
And that Thou bidd'st me come to Thee,
O Lamb of God, I come! I come!

Israel, striving by her own efforts and works, "stumbled at the stone of stumbling" which God had laid in Zion. The majority of Hebrew people still stumble over that stone, which is none other than the Lord Jesus Christ. May we by God's grace present the facts concerning Him so that His brethren according to the flesh may come to Him and have life, and have it more abundantly.