Sermon for Sunday Evening, February 2nd, 2025 at First Presbyterian Church at Unionville, NY (BPC)
[Rom 9:14-24 ESV] 14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says 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 depends not on human will or exertion, but on God, who has mercy. 17 For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” 18 So then he has mercy on whomever he wills, and he hardens whomever he wills. 19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory– 24 even us whom he has called, not from the Jews only but also from the Gentiles?
INTRODUCTION
A subject of great interest to me for many years has been “soteriology,” the study of salvation. And the great question of that study always is “Why are some saved and not others?” [REPEAT: Why are some saved and not others.]
Well, I believe St. Paul answers this question with great clarity especially in the Book of Romans. And it does so by refuting charges that come against his position.
Now, my contention is that the charges he refutes are charges that can only up against the Reformed / Presbyterian / or Calvinistic view of soteriology.
But before I prove that, I believe it will be of great value to explain some background.
There are essentially four views on salvation among the Christian church.
These are (1) the Roman Catholic view (which includes the Greek Orthodox), (2) the Arminian view, (3) the Lutheran view, and (4) the Reformed view.
Each have their own answer to “Why are some saved and not others.”
1. The Roman Catholic view of salvation has a strong tendency to sneak in human works. They should know better. The Western church’s own St. Augustine argued vehemently against the error of Pelagianism. The monk Pelagius had said that man is saved by good works. Augustine said we are saved by God’s Grace through Faith. And Augustine won the day. But through the centuries, works continued to crop up. And we are in no way opposed to Good Works; they are indeed after all GOOD works. The problem is that Roman Catholic Church (and the Greek Orthodox for that matter) began to say that salvation is a combination of faith and works. Yes, faith is important, they would say. But when it ultimately comes down to that question “Why are some saved and not others” the honest Catholic confirms that their view is that works make the difference. Thus, man is saved by works. And man (not God) gets the glory. The view is dangerously wrong.
2. Then there is the Arminian view, and variations on it. Many who are “Arminian” don’t know that they are Arminian. And the variants – called Molinism, Amyraldianism, etc. — are even more unknown even to those who teach such things. The Armianian view is held by the Methodists, some Baptists (though not the early ones), as well as most of the mega-churches, pentecostalists, and televangelists. The recognize rightly that the Catholic view is in error. They say, like Paul, “by no means” does man’s works save himself. Salvation is by faith they say. But they’ve missed something. You see they don’t say fully that salvation is by God’s Grace through faith. They put the emphasis on man. God gives grace to all, they say. So their answer to the question “why are some saved and not others” is that man’s faith makes the difference. This sounds Biblical, right? But there is a great problem. It makes salvation depend on man, not on God. God is powerless. He only makes possible your salvation, but you save yourself by faith! Wrong, wrong, wrong. You can see how there is such an emphasis in those quarters on “making a decision for Christ.” Even Baptism is said to be “YOUR declaration of faith” rather than understanding its true meaning which is a symbol of GOD’s washing away your sin. So the Arminian improved on the Catholic view of Soteriology, but equally dangerously leaves salvation in the hands of man.
3. Then there is the Lutheran view. Or at least many of today’s Lutherans. Martin Lutheran himself was somewhat closer to the Reformed view. But today’s Lutherans are all over the map. Some of them are essentially Arminians. Others have a strange view that says “No, you can’t save yourself. God save’s, but you can lose your salvation.” They believe the DEFAULT is salvation, and you just have to avoid rejecting God and you’re good. So for these Lutheran’s the answer to the question “Why are some saved and not others” is that those who are Saved are saved BECAUSE they are really got at not losing their salvation. Do you see the problem? Salvation again rests on the shoulders of man! Man, sinful man, who can do NOTHING good! And salvation rests on him? Nonsense. Not to mention this is a great deterrent to evangelism. Why tell others about a God and risk them rejecting that God when they can be saved through their ignorance. Again, nonsense.
So the proper Lutherans today are more aware of such problems. And so they say to the question “Why are some saved and not others?” – WE DON”T KNOW. We trust in God. It is a paradox. Those who are saved are saved by God. Those who are condemned and condemned by their own sins. But since they teach that God loves all people and all people sin, they don’t have a distinguishing feature to answer the question of why some are saved and not others.
It sounds pious to say “we don’t know.” But it is haughty to say “no one else can know.” And it is a mistake to say that the Scriptures don’t give us the answer!
In truth, the Scriptures — especially Paul in Romans — answers the question “Why are some saved and not others.”
And as he does so he supports the Reformed view.
Some 11 times Paul asks rhetorical question from the standpoint of his opposition. And to each one he says “By no means.” In these statements and answers we find Paul giving a solid answer to the question “Why are some saved and not others.” His answer is “it is not of man, but of God.” Salvation is of God. He saves whom He chooses.
This has terrified people through the centuries, but it has also brought great relief to those who understand it.
For what is truly terrifying is thinking that we must find a way to God. That will never happen. We must rely on God for salvation. He does not save all, but that is his prerogative which we are not to question. Truly all deserve hell, but God in his Grace has saved some. In this we see his justice and we see his grace.
So let’s look at these verses in Romans.
We see in two places in Romans 6 that salvation is by God’s Grace. The opponent that Paul speaks in place of says
I. Grace, not works.
Romans 6:1 – “What shall we say then? Are we to continue in sin that grace may abound?
And
Romans 6:15 – “What then? Are we to sin because we are not under law but under grace?
The idea is that this “salvation by God’s grace” is so shocking, that the opponent says “Then our works don’t matter? Maybe we should just sin more then.”
This reaction simply isn’t possibly with the Catholic view.
No one would respond to the Catholic view of salvation by Grace plus Works saying “so work’s aren’t involved?”
Paul rules this out. Salvation is by grace.
And to each of the opponents questions Paul says “By no means.”
This is great Greek μὴ γένοιτο. That’s a phrase we should learn. μὴ γένοιτο. “May it never be.” Or “by no means.” Paul refutes the idea that Christians should continue in sin. “How can we who died to sin still live in it.”
But again these questions can only come up against the view that Salvation is in God’s hands.
II. Grace, not Law.
Similarity in Romans 3:31 and Romans 7:7 the opponent says, in effect, “Do we get rid of the Law of God then?”
Romans 3:31 – “Do we then overthrow the law by this faith?
Romans 7:7 – “What then shall we say? That the law is sin?
And Paul says “By no means! On the contrary, we uphold the laws.”
Again, a person could only question “Do we get rid of the law then” IF the Christian view is that salvation is by GOD’s grace. No one would ask the legalist, the Judaizer, or the Roman Catholic or the Federal Vision-ist this question: “Are you saying the law is null and void.” No one would say that to the person who claims that we must follow the law for our salvation.
III. Of God, not man.
So that dispenses with the Catholic view, the Greek Orthodox view, etc.
But what of the Arminian and the Lutheran?
We must grant that THOSE question previously mentioned that came against Paul, that those questions do work in a lesser degree with the Arminian and Lutheran views.
But other questions only make sense on the presupposition of Calvinism, on the presupposition that Paul is saying “Salvation is not of man, but is totally of God.” He saves whom He saves.
Consider these two questions.
Romans 3:5-6 – But if our unrighteousness serves to show the righteousness of God, what shall we say That God is unrighteous to inflect wrath on us?
And especially:
Romans 9:14 – “What shall we say then? Is there injustice on God’s part?
If salvation were by man’s ability to have faith (Arminianism) or by man’s ability not to reject God (some Lutherans), then these questions would never come up. Of course there is no injustice on God’s part; he’s just responding to man, says the Arminian.
But the question “Is there injustice on God’s part” ONLY makes sense if it is (as in the Reformed view) that God chooses for salvation.
And against the Lutheran contention that the Bible doesn’t explain why some are saved and not others, we have it clearly laid out by Paul, that it is the choice of God.
[Rom 9:18-19 ESV] 18 So then he has mercy on whomever he wills, and he hardens whomever he wills. 19 You will say to me then, “Why does he still find fault? For who can resist his will?”
Salvation is OF GOD. He gets the glory, so that no one may boast.
When you come to a full understanding of this — this Gospel of Grace — it is the greatest relief known to man.
Jesus saves. Not me. Jesus.
We are saved by His blood. Given faith by the Holy Spirit so that we can know that truth.
As there are the people of God CHOSEN in the Old Testament mostly among the race of the Jews, so today God CHOOSES His people for salvation from every tongue, tribe, and nation. He does the work. He gets the glory.
There are two concerns that then regularly come up against the Calvinistic view. The first he address in Romans:
Is God unjust? No, He is the very standard of justice. He can do as he pleases. Paul says:
[Rom 9:20-21 ESV] 20 But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?
And then Paul explains, by use of a hypothetical, but pointing to its truth, he explains the plan of God:
[Rom 9:22-24 ESV] 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory– 24 even us whom he has called, not from the Jews only but also from the Gentiles?
This dispenses with the Lutheran view that the Scriptures don’t tell us why some are saved and not others.
Paul is clear. Some are saved. Some are not. All is for the glory of God. The condemnation of some (deserved condemnation) is to make known God’s power. And the salvation of some (undeserved salvation) is to show his mercy. Both attributes of God (mercy and power/justice) are displayed in his plan of salvation.
There is one question left then which comes against the Calvinist view. One that I don’t know that Paul addresses in Romans.
It is perhaps the most difficult of questions, but not without answer.
If God saves some, and God condemns others, …. how can I know that I am saved?
This is the subject of assurance. And I’ve already almost touched on the answer.
We are saved by God’s grace.
And those who ARE SAVED are given faith.
Paul says in Acts 16:31 – “Believe in the Lord Jesus Christ, and you will be saved.”
So be assured, if you believe in Jesus Christ, it is by the work of the Holy Spirit, who works only in those God has saved. Or to say this more concisely: if you believe in Jesus you are of the elect of God; His chosen people.
[Jhn 3:36 ESV] 36 Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him.
[Jhn 6:47 ESV] 47 Truly, truly, I say to you, whoever believes has eternal life.
So if you believe in Jesus Christ, know that you are chosen of God.
If you do not believe in Jesus Christ, know that you are commanded to do so, and come to him for salvation.
Let’s conclude then with another quote from Romans:
[Rom 10:9 ESV] 9 because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved.
Only with this understanding do the refutations of Paul in Romans make sense:
The sovereign Lord victorious, HE and He alone has brought you salvation.
Let us pray that God receives our praise with favor.