In our human flesh, Romans 9 can be a hard pill to swallow, because it teaches that God predestinates to both glorification and to damnation. Anticipating this very reaction, the Apostle Paul declared, “O man, who are you to reply against God? Will the thing formed say to him who formed it, ‘Why have you made me like this?’ Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?” (Rom. 9:20-21). Predestination does not make God a monster. Despite man’s complete inability to save himself, God, in His goodness, saves unrighteous sinners—those whom He wills. And as creatures, we should rejoice in His sovereign plan. 

Scripture References:  Romans 9:14-21

Sermon: https://churchandfamilylife.com/sermons/67319e3e1b0faa6670d40722

As we continue in the book of Romans, we're in that section in chapter 9, which really is a vindication of the character of God in election. And the question is, does double predestination make God a monster? Because that's what you find in this passage, that God predestinates to both glorification and to damnation. And so the issue of God's goodness is on the table, and that's what the Apostle Paul is addressing here. And here's what I want to make clear.

This passage makes it clear that unconditional election is good news because it is God who takes authority over the salvation of men when men are incapable of it. So he's illustrating the sovereignty of God in salvation in this chapter, and he's illustrated it with Abraham and Isaac, not Ishmael, Jacob, not Esau, and he's saying he will have mercy on whom he will have mercy and compassion on whom He will have compassion. So then he shifts from these three generations of God's sovereignty and election to a much bigger picture to his control and everything. And of course, he's proving the goodness of God. It's a theodicy.

It's a justification of the deeds of God. And we should go for that as the Bible. What the Apostle Paul does now in this passage is that he brings us various illustrations. And he brings us the illustration of the potter and the clay that God has authority over the potter and the clay and the question that he's answering is why does God find fault? And his answer is very clear.

Indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, Why have you made me this? So you would think that there would be some, you know, elaborate, amazing philosophical argument, you know, three philosophical arguments to describe why God has done this. He doesn't do this. He says, who are you, oh man?

You were created. You're not the creator. You don't know. And the tone is really clear. It's a rebuke.

He's rebuking the spirit of the question. And the question is, you know, why are you replying against God? And basically what he's saying is, you are the thing formed. So instead of a long, elaborate philosophical answer, he says you're like the potter and the clay. You're just a bit of clay, a bit of malleable material.

In other words, we're not talking about two equal parties. The clay and the potter are not two equal parties. And so he brings it right down into the most basic, basic level that he is in control. That's why God planned for the salvation of man to be dependent upon election because man would not save himself, could not save himself. Election is the best news in the world because he is the one who glorifies those whom he wishes.

And this is the gift of salvation. It's undeserved. And all of us are on the potter's wheel, and all of us will demonstrate the riches of his glory. But it's very important to understand from this passage that double predestination is good news because God is good and he saves unrighteous sinners. The grass withers, the flower fades, but the word of our God stands forever.