God’s Judgment

God’s Judgment

Romans 9:19. Paul again anticipates an objection (“Why does He still find fault? For who has resisted [=anthestēken perfect tense, and continues to resist] His will?”) from his readers from what he has just argued: Mercy is neither a human right nor a divine obligation. Rather God extends mercy to undeserving men as He wills. Hence the objector thinks, if all rebellious men like Pharaoh serve God’s purpose why should God blame them? Could they have acted otherwise? Thus one may conclude: Is God’s will not the basis of human behavior instead of judgment?

Romans 9:20–21. Paul’s answer here concerns itself with how men, being the object of judgment, sit in judgment of God their Judge. It is as if man blames God for being formed or made a sinner. Yet, man has no right since it is by man’s (not God’s) choice that (beginning with Adam; cf. Gen 3:6–7) all sin (Rom 3:10–12, 23). Hence Paul quotes the parody of Isaiah 29:16; 45:9 to affirm this point. The creature talking back to the Creator is like a child taking back to his parents; punishment will ensue (Osborne, Romans, 252). Paul, of course, would argue that God’s hardening was not a capricious act, but God makes permanent what originates in man’s sinfulness from birth (cf. Rom 3:23; 5:12).

Furthermore, Paul’s original intent is to communicate divine prerogatives based on godly wisdom unknown in Scripture. If not he would have also pointed to Pharaoh’s initial hardening that preceded divine hardening (cf. v 18).

Lopez, René A. Romans Unlocked Power to Deliver. Springfield, MO: 21st Century, 2005. Print.