Tusite Novema 30, 2021 

Fīpē, ko si‘otau tokoua lotu

Phoebe, a servant of the church

Loma 16 (Romans 16)

(v. 3-4) ‘OKU OU fakaongolelei atu ‘a Fīpē, ko si‘otau tokoua lotu, pea ko e fefine akonaki foki ‘i he siasi ‘i Senikelea: ke mou tali lelei ia ‘i he ‘Eiki, ‘a ia ‘oku taau mo e kau lotu ke fai; pea ka ai ha me‘a te ne fiema‘u ai ha‘amou tokoni, pea mou poupou ai ia: he ko e toko taha ia kuo ne taukapo‘i ‘a e me‘a ‘a e tokolahi, pea mo au foki.

(v. 1-2) I commend to you our sister Phoebe, a servant of the church at Cenchreae, that you may welcome her in the Lord in a way worthy of the saints, and help her in whatever she may need from you, for she has been a patron of many and of myself as well.

Morgan's Exposition on the Whole Bible

In the salutation twenty-six persons are named. Two-thirds of these names are Greek, which, in all probability, are names of persons the apostle had actually known in his work in Asia. Phoebe was specially recommended. His old friends, Priscilla and Aquila, were evidently back in Rome again ( Act 18:2 ). The chief interest of this passage centers, however, in the apostle's incidentally revealed consciousness of the interrelationships of the saints as being dependent on the common relationship to Christ. Notice carefully the phrases which indicate this. "In the Lord," "In Christ Jesus," "Unto Christ," "In Christ," "In the Lord," "In the Lord," 'In the Lord," "In the Lord" (versesRomans 16:2-3; Romans 16:2-3; Romans 16:5; Rom 16:7-13 ). Thus the impulse of love, the bond of service, the principle of fellowship are always union with Christ.

The consciousness of unity in Christ so evident in the salutations now caused a solemn word of warning. In a scathing sentence the apostle refers to teachers that ''serve . . . their own belly."

Fitting is the benediction at this point, reminding all who are confronting conflict of the channel through which the promise of ultimate victory has been made possible of fulfilment: "The grace of our Lord Jesus Christ be with you." How beautiful is this revelation of fellow ship in service in the closing salutations. For instance, Tertius, who had written the words as Paul dictated them, was also a fellow laborer; and he adds his greeting to the rest. Gaius, too, his host, sends his message of love. A man of note, Erastus, the treasurer of the city, and one of whom we know only that he was "the brother."

All closes with a doxology in which the apostle thinks of that perpetual purpose of love which, having been kept in silence through ages, has now been manifested in this Evangel, that through all the coming ages there may be the song of glory to God; and he reverently ascribes the glory to whom it is thus evidently due.

David Guzik :: Study Guide for Romans 16

I commend to you Phoebe our sister: Paul certainly knew the value of what women could do in serving the church. Apparently Phoebe was on her way to Rome (probably entrusted with this precious letter) and Paul sends an advance recommendation of this sister in Christ so the Romans will receive her and support her during her stay in their city.

I commend to you: Such recommendations were important because there was both great legitimate need for this kind of assistance and there were many deceivers who wanted to take advantage of the generosity of Christians.

Phoebe: This name is the feminine form of a title given to the pagan god Apollo, the title meaning “the bright one.” Christians, on their conversion, seemed to feel no need to change their names even if there was some pagan significance to their name.

Servant is the same word translated deacon in other places. Phoebe seems to be a female deacon in the church, either by formal recognition or through her general service.

She has been a helper of many and of myself also: Paul gives Phoebe one of the best compliments anyone can give. This sort of practical help is essential in doing the business of the gospel.

 Monite Novema 29, 2021 

na‘e tohi mo‘otau akonekina

was written for our instruction

Loma 15 (Romans 15)

(v. 3-4) He ko Kalaisi foki na‘e ‘ikai te ne fai ‘a e me‘a na‘e ‘ao mo ia; ka ko ‘ene nofo na‘e hangē ko ia na‘e tohi, Ko e ngaahi manuki ‘a e kakai ‘oku manuki‘i koe, na‘e tō kiate au. He ‘ilonga ha me‘a na‘e tohi mu‘a na‘e tohi mo‘otau akonekina; koe‘uhi ko e me‘a ‘i he fakakātaki mo e poupou ‘oku fai ‘e he folofola ke tau ma‘u ai ‘a e ‘amanaki lelei.

(v. 3-4) For Christ did not please himself, but as it is written, “The reproaches of those who reproached you fell on me.” For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope.

Morgan's Exposition on the Whole Bible

The most powerful argument for Christian conduct is the example of Christ. He pleased not Himself. The injunction to receive one another is an injunction addressed to Jews and Gentiles. Throughout the letter the apostle had defended the Gentile against the self-satisfied national pride of the Jew, and the Jew against the probable contempt of the Gentile. This is the final injunction on the subject.

Paul closed his argument with a benediction, "The God of hope." What a wonderful title, suggesting that God is the reason for all the hope that brightens the way, and that because He is Himself full of hope. The Christian should be the greatest optimist because of the optimism of God.

Thus having ended the epistle as it was concerned with its great statement of doctrine, and the application thereof to life, the apostle turned to personal matters. Concerning the triumph of the Gospel, he declared, "Christ wrought through me." How glorious a commentary on the true position of the Christian worker! In speaking of his appointment, the apostle used language which indicates a phase of priestly office too often lost sight of. He had ministered the Gospel so that there had been an "offering up" of the Gentiles. Too often the priests of the Lord stand empty handed in the holy place in this respect.

Very touching and beautiful was his request for their prayers. Notice the subjects he suggested for prayer. First, that he "may be delivered from them that are disobedient in Judea." Then also that his ministration, that contribution he is taking from the churches of Asia, may be acceptable. These prayers were most assuredly answered. Yet how often the answer to prayer differs from our expectations. What matters it if it be "through the will of God? That was the qualifying petition which was finally answered. It is this confidence which lends power to this closing benediction, "May the God of peace be with you all. Amen."

David Guzik :: Study Guide for Romans 15

For even Christ did not please Himself: Jesus is the ultimate example of one who did not please Himself, but put others first. Paul’s classic development of this idea is in Philippians 2:5-11.

As it is written: As Jesus took abuse and suffered wrong for God’s glory, He fulfilled what was written in God’s word. Jesus showed by example that for the most part we are entirely too quick to vindicate ourselves, instead of letting God vindicate us. Jesus showed how the Father is well able to vindicate us.

The reproaches of those who reproached You fell on Me: The commandment Jesus fulfilled from Psalm 69:7 applies to us as well. It was written for our learning, that we might have hope, knowing we are doing what is right even when it is difficult.

When we respond rightly to the reproaches the world casts against us for Jesus’ sake, it bothers them even more. It makes them know there isn’t anything they can do against a child of God whose eyes are really on Jesus.

Sapate Novema 28, 2021

 He who observes the day, observes it to the Lord

‘oku ne tokanga ki ai koe‘uhi ko e ‘Eiki

Loma 14 (Romans 14)

(v. 5-6) Ko Me‘a, ‘oku mamafa kiate ia ha ‘aho ‘e taha ‘i he ‘aho ‘e taha: ka ko Me‘a, ‘oku tatau kiate ia ‘a e ‘aho kotoa pē, ‘Ē, ke takitaha ‘ai ke pau ‘ene fakakaukau ‘a‘ana. Ko ia ‘oku ne tokanga‘i ‘a e ‘aho, ‘oku ne tokanga ki ai koe‘uhi ko e ‘Eiki; pea ko ia ‘oku ne kai noa pē, ‘oku ne kai koe‘uhi ko e ‘Eiki, he ‘oku ne fai ai ‘a e fakafeta‘i ki he ‘Otua: pea ko ia ‘oku ne kai faka‘ehi‘ehi, ‘oku ne kai pehē koe‘uhi ko e ‘Eiki, ‘o ne fai pē ‘ene fakafeta‘i ki he ‘Otua.

(v. 5-6) One person esteems one day above another; another esteems every day alike. Let each be fully convinced in his own mind. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks; and he who does not eat, to the Lord he does not eat, and gives God thanks.

G. Campbell Morgan's Exposition on the Whole Bible

The apostle now turned to discussion of some of the difficulties which may arise in the Christian Church. Dealing with the question of the animals sacrificed to idols he laid down a supreme principle that it would be well for us ever to remember. Every man stands or falls to his own Master. The same principle applies to the observance of days. The court of appeal is the mind loyal to Christ.

The deduction from the discussion has to do with our attitude toward each other. When I pass judgment on my brother, I am usurping the very throne of God. He alone knows all the facts, and alone is able to pass a judgment, and this right He reserves to Himself. The sphere of judgment open to us is not our brother's life and action, but our own. The test by which we are to judge is the welfare of our brother.

This judging of one's self by the standard of the well-being of another now leads the apostle to show what is the highest and noblest exercise of freedom, namely, the abandonment of a right, if need be, for the good of a weak brother.

The apostle summed up the whole question by appealing for such conduct as will make for peace and mutual edification. This, however, by no means issues in anything approaching looseness of moral conduct, for the apostle lays down in this connection what is perhaps the most searching and severe test of conduct in the New Testament, "Whatsoever is not of faith is sin." That is to say two things: first, that a person devoted to the Lordship of Jesus sins when acting from any motive other than confidence in, and obedience to, Him. How many individual questions of conduct, on which we are anxious to obtain outside opinion, would be settled if this principle were always remembered and obeyed.

 Tokonaki Novema 27, 2021

Owe no one anything except to love one another

‘Oua na‘a ai hamou mo‘ua ki ha ni‘ihi, ngata pē ‘i he mo‘ua ke ‘ofa ki ai

Loma 13 (Romans 13)

 (v. 8) Owe no one anything except to love one another, for he who loves another has fulfilled the law.

(v. 8) ‘Oua na‘a ai hamou mo‘ua ki ha ni‘ihi, ngata pē ‘i he mo‘ua ke ‘ofa ki ai: he ko ia ‘oku ne ‘ofa ki he taha, kuo ne ‘osiki ‘a e Lao.

 

G. Campbell Morgan's Exposition on the Whole Bible

The apostle now showed what attitude the believer will take toward the world. The first thing dealt with is submission to authority. These powers are of God. The believer's submission to the will of God is manifested in the world by his obedience to properly constituted authority. The very statement of the case, however, inferentially reveals another side of the question. The believer subjects himself to the power when he fulfils the true intent of his calling and office. Paul's own case will give examples of rebuking rulers.

Again, abandonment to the will of God is evidenced before the world by the discharge of all just debts. This is summed up in the first injunction, "Owe no man anything save to love one another." Always to owe love is to render it impossible to defraud in matters of purity, of life, of property. Thus, as the apostle declares, "Love, therefore, is the fulfilment of the law."

Thus ends the section dealing specifically with the requirement of the Christian's submission to God, personal humility in love, relative submission to love. These are the true credentials of the life abandoned to God in spirit, soul, and body.

The apostle then declared what is the perpetual incentive to realization of the abandonment of life, in both its inner and its outward manifestations. Darkness is everywhere. The children of the Lord are to walk as in the day, even though as yet the night is round about them. They already feel the breath of the morning moving through the darkness, and, casting off the garments of the night, they are to clothe themselves with the armor of light and watch for the first gleam of the breaking dawn.

Falaite Novema 26, 2021

 ‘i he funga ‘o e ngaahi fai manava‘ofa ‘a e ‘Otua

by the mercies of God

Loma 12 (Romans 12) 

(v. 1-2) I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God.

 (v. 1-2) KO ia, ‘oku ou enginaki atu, kāinga, ‘i he funga ‘o e ngaahi fai manava‘ofa ‘a e ‘Otua, ke mou ‘atu ‘a e ngaahi sino ‘omoutolu ko e feilaulau, ke mo‘ui, ke tapu ki he ‘Otua, ke fakahōifua kiate ia–ko e fakaloto ē ‘o ho‘omou fai e lotu. Pea ke ‘oua na‘a mou tuku ke fakaangatatau kimoutolu ki he maama ko eni; kae tuku ke fai ai pē homou liliu, he fakafo‘ou ‘o homou ‘atamai, ke mou sivi ‘o ‘ilo pe ko e hā ‘a e finangalo ‘o e ‘Otua, ‘a e me‘a ‘oku lelei, ‘a e me‘a te ne hōifua ai, ‘a e me‘a ‘oku haohaoa.

 

G. Campbell Morgan's Exposition on the Whole Bible

 The word "therefore" links all that is now to be said with everything that has gone before. Because of the grace of God, the believer is called to certain attitudes and actions. The very first of these is personal abandonment to God.

 In what sense is it possible to present the body to God? The true ideal is to use it in all its powers according to the good and acceptable and perfect will of God. The spirit is evidently God's. The body, therefore, is presented to God. The mind is thus renewed according to the will of God.

 Having declared the true attitude of the Christian life to be sacrifice to the will of God, the apostle now proceeds to show how that sacrifice will be expressed. All of chapters 12 and 13 is really occupied with this subject. Chapter 12 shows the evidence manifested in personal life, and chapter 13 as regards the world.

The first positive proof of abandonment to the will of God is humility. Here, of course, it is spiritual humility. There is always danger that one who has solemnly dedicated everything to God will on that very account become puffed up, and there is no pride more objectionable than spiritual pride.

 Humility is manifest in using a gift to fulfil the function of the body rather than to glorify self. Wherever such humility exists genuine love necessarily follows. It is valuable to notice carefully the relation between these personal and relative injunctions concerning love; the first reveals the mind of love; the second, shows the method of love.

 Such self-emptied, love-centered devotion to the will of God will alone make possible obedience to what follows.

 

David Guzik :: Study Guide for Romans 12

 I beseech you: This reminds us that Paul appeals to our will. God calls us to make a choice about the way that we live for Him.

 Therefore brethren: It is Paul’s pattern to begin a letter with a strong doctrinal section and follow with exhortations to Christian living. Paul begs Christians to live a certain way in light of what God did for them.

 “When he uses this pattern Paul is saying that the Christian life is dependent on the great Christian doctrines.” (Morris)

 By the mercies of God reminds us that we do this because of the mercy shown to us by God (described well in Romans 1-11), and that we are only able to offer ourselves to God as He works His mercy in us. God commanded us to do this, and He makes it possible for us to do it.

 “Whereas the heathen are prone to sacrifice in order to obtain mercy, biblical faith teaches that the divine mercy provides the basis of sacrifice as the fitting response.” (Harrison)

 Think of all the mercies of God Paul has explained to us thus far:

 · Justification from the guilt and penalty of sin

· Adoption in Jesus and identification with Christ

· Placed under grace, not law

· Giving the Holy Spirit to live within

· Promise of help in all affliction

· Assurance of a standing in God’s election

· Confidence of coming glory

· Confidence of no separation from the love of God

· Confidence in God’s continued faithfulness

 In light of all this mercy – past, present, and future – Paul begs us to present your bodies a living sacrifice. “We must believe that these Divine mercies have persuasive powers over our wills.” (Newell)

Tu’apulelulu Novema 25, 2021

Kuo ‘ikai li‘aki ‘e he ‘Otua hono kakai, ‘a e kakai na‘a ne toka mea‘i

God has not cast away His people whom He foreknew

 Loma 11 (Romans 11)

 (v. 1-4) PEA ‘oua leva. Kuo li‘aki koā ‘e he ‘Otua hono kakai? Molekemama‘o! He ko au foki ko e tangata ‘Isileli, ko e toko taha ‘i he hako ‘o ‘Epalahame, ko ha ha‘a Penisimani. Kuo ‘ikai li‘aki ‘e he ‘Otua hono kakai, ‘a e kakai na‘a ne toka mea‘i. Tā ‘oku ‘ikai te mou ‘ilo ‘apē ki he lau ‘a e Tohitapu ‘i he vahe ‘oku kau kia ‘Ilaisiā? ‘A ‘ene hū ki he ‘Otua he‘ene talatalaaki‘i ‘a ha‘a ‘Isileli, ‘o pehē, ‘Eiki, kuo nau tāmate‘i ho‘o kau palōfita; kuo nau holoki ho ngaahi ‘ōlita; pea ko au toko taha pē ‘oku toe; pea ‘oku nau kumi kiate au ke tāmate‘i. Ka na‘e fēfē ‘a e folofola na‘e fai kiate ia? Kuo u fakatoe ma‘aku ha kau tangata ‘e toko fitu afe, ‘a ia kuo te‘eki ha‘anau momo‘i tū‘ulutui kia Peali.

 (v. 1-4) I say then, has God cast away His people? Certainly not! For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.”

 

G. Campbell Morgan's Exposition on the Whole Bible

 This discussion now gives rise to a new question, "Did God cast off His people?" They were created a nation in order that through them all the nations should be blessed. Failing to realize the divine intention concerning their own national life, they consequently and necessarily failed to fulfil that intention concerning the nations outside. God, however, does not allow the outside nations to suffer, but in infinite grace works through the fall of His earthly people toward enriching the whole world.

 Most carefully and solemnly should the apostle's words be noted, "Behold then the goodness and severity of God." His severity is manifested in cutting off the natural branches because of unbelief. His goodness is evidenced in His reception of the Gentiles on the basis of their belief.

 A doxology closes the whole doctrinal statement of the epistle. The outburst of rapturous praise was the result of the apostle's consciousness of the wonderful victory of God through Christ over all the opposing forces of evil, and His solution in infinite wisdom of the problems that baffle the intellect of man. The notes of the doxology are fist a recognition of the depth of the riches of God's wisdom and knowledge, and then of man's utter inability to understand.

 At the close of this section it is important to remember that the only interpretation of the inscrutable wisdom and operation of God is to be found in the revelation of His grace in Jesus, which is the foundation doctrine of the whole epistle.

 

G. Campbell Morgan's Exposition on the Whole Bible

 The principle of a remnant.

 God has not cast away His people whom He foreknew. Or do you not know what the Scripture says of Elijah, how he pleads with God against Israel, saying, “Lord, they have killed Your prophets and torn down Your altars, and I alone am left, and they seek my life”? But what does the divine response say to him? “I have reserved for Myself seven thousand men who have not bowed the knee to Baal.” Even so then, at this present time there is a remnant according to the election of grace.

 God has not cast away His people whom He foreknew... at this present time there is a remnant: In Paul’s day Israel as a group generally rejected their Messiah. Yet a substantial remnant embraces the gospel of Jesus Christ, and God has often worked in Israel through a faithful remnant (as He did in the time of Elijah).

 “It is just possible that Paul, likewise persecuted by his own countrymen, felt a special kinship with Elijah.” (Harrison)

 He pleads with God against Israel: Things were so bad that Elijah prayed against his own people!

 Lord, they have killed Your prophets: Elijah thought that God had cast off the nation and he was the only one left serving the Lord. But God showed him that there was in fact a substantial remnant – though it was only a remnant, it was actually there.

 At this present time there is a remnant: a lot of people to do a great work, but He often works through a small group, or through a group that starts out small. Though not many Jews in Paul’s day embraced Jesus as Messiah, a remnant did and God will use that small group in a big way.

 “It was not the number as much as the permanence of God’s plan for Israel that mattered in the time of Elijah... He put his trust in God’s grace, not in numbers.” (Morris)

Pulelulu Novema 24, 2021

He ‘ilonga ‘a ia ‘e tautapa ki he huafa ‘o e ‘Eiki ‘e fakamo‘ui.

For whoever calls on the name of the Lord shall be saved 

Loma 10 (Romans 10)

 (v. 10-13) He ‘oku fai ‘a e tui ‘aki ‘a e loto ke ma‘u ‘a e fakatonuhia, ka ‘oku fai ‘a e fakahā ‘aki ‘a e ngutu ke ma‘u ‘a e fakamo‘ui. He ‘oku pehē ‘e he Tohi, ‘ilonga pē ‘a ia ‘e tui kiate ia, ‘e ‘ikai fakamaa‘i ia. He ‘oku ‘ikai ha fai kehekehe ki he Siu mo e Kalisi: he ‘oku taha ai pē ‘a e ‘Eiki ‘o e kakai kotoa pē, pea mohu me‘a ma‘a e kakai kotoa pē ‘oku tautapa kiate ia. 13He ‘ilonga ‘a ia ‘e tautapa ki he huafa ‘o e ‘Eiki ‘e fakamo‘ui.

(v. 10-13) For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. For the Scripture says, “Whoever believes on Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13For “whoever calls on the name of the Lord shall be saved.”

 

* David Guzik :: Study Guide for Romans 10*

We do not gain God’s righteousness by works. Instead, we gain it by confessing and believing in the person and work of Jesus Christ.

Confession has the idea of agreeing with. When we confess... the Lord Jesus, we agree with what God said about Jesus, and with what Jesus said about Himself. It means we recognize that Jesus is God, that He is the Messiah, and that His work on the cross is the only way of salvation for mankind.

We can never forget all that it meant to say that Jesus Christ is Lord. “If a man called Jesus kurios he was ranking him with the Emperor and with God; he was giving him the supreme place in his life; he was pledging him implicit obedience and reverent worship.” (Barclay)

Wuest, quoting Robertson on Jesus Christ is Lord: “No Jew would do this who had not really trusted Christ, for Kurios in the lxx is used of God. No Gentile would do it who had not ceased worshipping the emperor as Kurios. The word Kurios was and is the touchstone of faith.”

We must also believe this. Some wonder why Paul didn’t mention the crucifixion in this passage. But when Paul emphasizes the need to believe that God has raised him from the dead, it is not that we believe the resurrection as opposed to the cross, but encompassing the work of Jesus on the cross.

Mere intellectual agreement with the facts of the cross and the resurrection is not enough. You must believe in your heart; and even that belief is not enough without accompanying action: confess with your mouth.

 “We believe everything which the Lord Jesus has taught, but we must go a step further, and trust him. It is not even enough to believe in him, as being the Son of God, and the anointed of the Lord; but we must believe on him... The faith that saves is not believing certain truths, nor even believing that Jesus is a Savior; but it is resting on him, depending on him, lying with all your weight on Christ as the foundation of your hope. Believe that he can save you; believe that he will save you; at any rate leave the whole matter of your salvation with him in unquestioning confidence. Depend upon him without fear as to your present and eternal salvation. This is the faith which saves the soul.” (Spurgeon)

For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation: These two together (belief and confession) result in righteousness and salvation. We should not ignore how scandalously simple this is (whoever calls upon the name of the Lord shall be saved) and what an affront this is to every attempt of the flesh to be justified or any attempt to find salvation based on national or ethnic foundation.

Both Jew and Greek were quick to give some credit to national or ethnic origin, as if being saved were a matter of being born into the right family. But Paul makes it clear: There is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.

The Scripture says: “Referring, I think, to the general sense of Scripture, rather than to any one passage. There are several texts from which it may be gathered that believers shall not be put to shame.” (Spurgeon)

Again, note the emphasis on human responsibility. From Romans 9 alone we might think that salvation is God’s doing alone, but from Romans 10 we might think that salvation is man’s doing alone – together we see the matter from each perspective.

Tusite Novema 23, 2021 

So then it is not of him who wills…but of God who shows mercy.

pea tā ‘oku ‘ikai tu‘unga ki he‘ete loto ki ai…ka ki he fai ‘alo‘ofa ‘a e ‘Otua.

Loma 9 (Romans 9)

(v. 14-16) Pea ta fēfē ai? Te ta pehē koā, Tā ‘oku ‘i ai ha‘ane fai ta‘etotonu ‘a e ‘Otua, ‘ō? Molekemama‘o! He na‘a mo Mōsese ‘oku ne folofola kiate ia, ‘o pehē, ‘Ilonga ‘a ia ‘oku ou ‘alo‘ofa ki ai, te u fai ‘alo‘ofa ki ai, ‘io, ‘ilonga ‘a ia ‘oku ou manava‘ofa ki ai te u fai manava‘ofa ki ai. ‘Āua; pea tā ‘oku ‘ikai tu‘unga ki he‘ete loto ki ai, pe ki he‘ete lele ki ai, ka ki he fai ‘alo‘ofa ‘a e ‘Otua.

(v. 14-16) What shall we say then? Is there unrighteousness with God? Certainly not! For He says to Moses, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion.” So then it is not of him who wills, nor of him who runs, but of God who shows mercy.

 

* G. Campbell Morgan's Exposition on the Whole Bible*

The connection between this very remarkable passage and the preceding climax is close. The great certainty of "no separation" is the experience of one in close communion with the Lord experimentally. What the apostle now declared is the outcome of the fact that the sphere of his life is Christ. When this is remembered, we have the key to what else were inexplicable. No man could have written such words unless he were indwelt and dominated by Christ through the Holy Spirit. The first expression is toward his brethren after the flesh. The description of God's purpose for Israel is very fine.

The word 'but" with which the sixth verse opens suggests the contrast between the glorious facts concerning Israel just enunciated and Israel's present condition. The great fact is declared that "they are not all Israel, that are of Israel; neither, because they are Abraham's seed, are they all children." God had made a selection from the seed, Isaac and not Ishmael, Jacob and not Esau. The selection in each case was based upon an underlying purpose of God which the apostle calls "the purpose of God according to election." The underlying principle of the action of God is His mercy and His compassion.

The apostle took an illustration from the opposite condition. Pharaoh is an example of the result of unbelief and wilful setting of the heart against the right. The figure from Jeremiah of the potter and the clay must be interpreted by the character of God. The quotation from Hosea is used here in a wider sense than by the prophet himself. The writer is referring to such as were, according to the flesh, outside the covenant. The quotation from Isaiah re-emphasizes the fact that not all Israel after the flesh shall be saved, but a remnant only. This again is by divine choice.

 

* David Guzik :: Study Guide for Romans 9*

Is there unrighteousness with God? Paul answers this question strongly: Certainly not! God clearly explains His right to give mercy to whomever He pleases in Exodus 33:19.

I will have mercy on whomever I will have mercy: Remember what mercy is. Mercy is not getting what we do deserve. God is never less than fair with anyone, but fully reserves the right to be more than fair with individuals as He chooses.

Jesus spoke of this right of God in the parable of the landowner in Matthew 20:1-16.

We are in a dangerous place when we regard God’s mercy towards us as our right. If God is obliged to show mercy, then it is not mercy – it is obligation. No one is ever unfair for not giving mercy.

So then it is not of him who wills, nor of him who runs, but of God who shows mercy: God’s mercy is not given to us because of what we wish to do (him who wills), or because of what we actually do (him who runs), but simply out of His desire to show mercy.

 Monite Novema 22, 2021 

tā ko e ngaahi ‘ea foki, ko e ngaahi ‘ea ‘o e ‘Otua, 

pea kaungā ‘ea mo Kalaisi

heirs of God and joint heirs with Christ

Loma 8 (Romans 8)

(v. 17) Pea kapau ko e fānau, tā ko e ngaahi ‘ea foki, ko e ngaahi ‘ea ‘o e ‘Otua, pea kaungā ‘ea mo Kalaisi; ‘o kapau ā ‘oku tau kaungā mamahi mo ia, ka tau kaungā hākeaki‘i foki mo ia.

(v. 17) and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together.

**Charles Haddon Spurgeon :: Morning and Evening**

The boundless realms of His Father's universe are Christ's by prescriptive right. As "heir of all things," He is the sole proprietor of the vast creation of God, and He has admitted us to claim the whole as ours, by virtue of that deed of joint-heirship which the Lord hath ratified with His chosen people. The golden streets of paradise, the pearly gates, the river of life, the transcendent bliss, and the unutterable glory, are, by our blessed Lord, made over to us for our everlasting possession. All that He has He shares with His people. The crown royal He has placed upon the head of His Church, appointing her a kingdom, and calling her sons a royal priesthood, a generation of priests and kings. He uncrowned Himself that we might have a coronation of glory; He would not sit upon His own throne until He had procured a place upon it for all who overcome by His blood. Crown the head and the whole body shares the honour. Behold here the reward of every Christian conqueror! Christ's throne, crown, sceptre, palace, treasure, robes, heritage, are yours. Far superior to the jealousy, selfishness, and greed, which admit of no participation of their advantages, Christ deems His happiness completed by His people sharing it. "The glory which thou gavest me have I given them." "These things have I spoken unto you, that My joy might remain in you, and that your joy might be full." The smiles of His Father are all the sweeter to Him, because His people share them. The honours of His kingdom are more pleasing, because His people appear with Him in glory. More valuable to Him are His conquests, since they have taught His people to overcome. He delights in His throne, because on it there is a place for them. He rejoices in His royal robes, since over them His skirts are spread. He delights the more in His joy, because He calls them to enter into it.