Alan Gross
Well-Known Member
Just as soon as this Act of God's Decree to Damn some sinful men
FOUND THOSE INDIVIDUAL LOST SOULS LOST IN THEIR SINS
(that this Decree Determines Negatively,
where By NO ACTION TAKEN ON GOD'S PART
some are LEFT WHERE they WERE 'FOUND' IN THEIR SINS,
who would be Passed Over,
since, God's Decree left them RIGHT THERE WHERE IT FOUND THEM,
THEY REMAINED LOST IN THEIR SINS, AND WHEN GOD LEFT THEM THERE,
THEY WERE NO DIFFERENT THAN WHEN THEY WERE FOUND.
GOD SIMPLY LEFT THEM ALONE TO DO WHAT WAS RIGHT IN THEIR OWNS EYES.
This Act of God's Decree to Damn some sinful men
puts nothing into them, NEW, nor DID this Act of
God's Decree to Damn some sinful men place Evil in them,
nor DID this Act of God's Decree to Damn some sinful men
appoint THEM TOWARD any kind of Evil;
man, notwithstanding this Act,
came into the world an upright creature,
and AND THEN became sinful,
NOT by virtue of this Act, but by their own inventions:
<< Romans 8 | Romans 9 | Romans 10 >>
(Read all of Romans 9)
"SINCE; God Damns NO man EXCEPT FOR SIN,
THEN, GOD HAS Decreed to Damn NO man EXCEPT FOR SIN."
"The Apostle having Discoursed of Justification and Sanctification,
and of the Privileges of Justified and Sanctified ones, proceeds to treat of Predestination,
the Source and Spring of all the Blessings of Grace;
and to observe how this Distinguishing Act of God's Sovereign Will has taken place,
both among Jews and Gentiles;
"in treating of which, he knew he should go contrary
to the sense of his countrymen the Jews, who have a notion
that all Israel shall have a part in, or inherit the world to come,...
to which he answers by distinguishing between Israel and Israel,
or the Elect of God among them, and those that were not;
wherefore though the latter were Rejected according to the Purpose of God,
the Promise and preaching of the Word
had their effect in the former, Romans 9:6,
and that there was such a distinction, he proves from the two sons of Abraham,
Isaac and Ishmael, who were both Abraham's seed;
"yet one was a child of promise, and the other a child of the flesh,
and were emblematical of the children of the promise,
and the children of the flesh among that people;
"Romans 9:7, and further confirms this by the instance of Jacob and Esau,
who were born of the same parents, and were twins;
and yet one was in the Favour of God, and the other not;
and that this was owing not to works,
but to the Sovereign Will of God in Election,
he proves by observing that this was
before good or evil were done by either of them,
Romans 9:11,
and that this was notified to Rebekah before, Romans 9:12,
as appears from a passage in Genesis 25:23,
and by another passage in Malachi 1:2, which is cited, Romans 9:13,
then an objection is started,
Romans 9:14, that if 'God' Loves one, and Hates another,
both being in equal circumstances,
as Jacob and Esau were, " 'God' must be guilty of Unrighteousness";
Verse 14; "What shall we say then?...."
A form of expression the apostle frequently uses,
when he is about to introduce an Objection, as is what follows:
"is there unrighteousness with God?"
This is not an Objection of his own,
but of an adversary, which he takes up and returns an answer to;
and which itself greatly serves to settle and confirm the true sense
and meaning of the Apostle in this place; as that it could not be,
that Election and Rejection of men should proceed according to their merits;
"or that God chooses some for their good works,
and rejects others for their wicked works,
because no man could ever
pretend to 'Charge' God with Unrighteousness on this account;
nor could it be that God Chose and Rejected men,
upon a Foresight of their good and evil works,
for this also would not be liable to such an Objection;
for this likewise would not be Chargeable with Unrighteousness by men;
but that two persons, as Jacob and Esau,
and the same may be said of all mankind,
being upon an equal foot, not being yet born,
nor having done either good or evil,
an inequality, a difference is made between them, by God Himself;
the one is Chosen, the other Passed by:
now in this is some show, some pretense at least, for such an Objection;
nor is it any wonder to meet with it from the carnal reason of men;
wherefore we may be sure that the latter, and not either of the former,
is the true sense of the Apostle; since only this, and not either of them,
is liable to such an exception: let us attend to the Apostle's answer,
which is "first" in his usual manner, by way of Detestation and Abhorrence,
"God forbid": God is not Unrighteous in His Nature;
nor in any of His Ways and Works;
nor in this, in Choosing some and Rejecting others.
See: "There is NO Unrighteousness with God
in that part of Predestination, commonly called Election;"
in the following post;
FOUND THOSE INDIVIDUAL LOST SOULS LOST IN THEIR SINS
(that this Decree Determines Negatively,
where By NO ACTION TAKEN ON GOD'S PART
some are LEFT WHERE they WERE 'FOUND' IN THEIR SINS,
who would be Passed Over,
since, God's Decree left them RIGHT THERE WHERE IT FOUND THEM,
THEY REMAINED LOST IN THEIR SINS, AND WHEN GOD LEFT THEM THERE,
THEY WERE NO DIFFERENT THAN WHEN THEY WERE FOUND.
GOD SIMPLY LEFT THEM ALONE TO DO WHAT WAS RIGHT IN THEIR OWNS EYES.
This Act of God's Decree to Damn some sinful men
puts nothing into them, NEW, nor DID this Act of
God's Decree to Damn some sinful men place Evil in them,
nor DID this Act of God's Decree to Damn some sinful men
appoint THEM TOWARD any kind of Evil;
man, notwithstanding this Act,
came into the world an upright creature,
and AND THEN became sinful,
NOT by virtue of this Act, but by their own inventions:
- Romans 9 Bible Commentary
<< Romans 8 | Romans 9 | Romans 10 >>
(Read all of Romans 9)
"SINCE; God Damns NO man EXCEPT FOR SIN,
THEN, GOD HAS Decreed to Damn NO man EXCEPT FOR SIN."
"The Apostle having Discoursed of Justification and Sanctification,
and of the Privileges of Justified and Sanctified ones, proceeds to treat of Predestination,
the Source and Spring of all the Blessings of Grace;
and to observe how this Distinguishing Act of God's Sovereign Will has taken place,
both among Jews and Gentiles;
"in treating of which, he knew he should go contrary
to the sense of his countrymen the Jews, who have a notion
that all Israel shall have a part in, or inherit the world to come,...
to which he answers by distinguishing between Israel and Israel,
or the Elect of God among them, and those that were not;
wherefore though the latter were Rejected according to the Purpose of God,
the Promise and preaching of the Word
had their effect in the former, Romans 9:6,
and that there was such a distinction, he proves from the two sons of Abraham,
Isaac and Ishmael, who were both Abraham's seed;
"yet one was a child of promise, and the other a child of the flesh,
and were emblematical of the children of the promise,
and the children of the flesh among that people;
"Romans 9:7, and further confirms this by the instance of Jacob and Esau,
who were born of the same parents, and were twins;
and yet one was in the Favour of God, and the other not;
and that this was owing not to works,
but to the Sovereign Will of God in Election,
he proves by observing that this was
before good or evil were done by either of them,
Romans 9:11,
and that this was notified to Rebekah before, Romans 9:12,
as appears from a passage in Genesis 25:23,
and by another passage in Malachi 1:2, which is cited, Romans 9:13,
then an objection is started,
Romans 9:14, that if 'God' Loves one, and Hates another,
both being in equal circumstances,
as Jacob and Esau were, " 'God' must be guilty of Unrighteousness";
Verse 14; "What shall we say then?...."
A form of expression the apostle frequently uses,
when he is about to introduce an Objection, as is what follows:
"is there unrighteousness with God?"
This is not an Objection of his own,
but of an adversary, which he takes up and returns an answer to;
and which itself greatly serves to settle and confirm the true sense
and meaning of the Apostle in this place; as that it could not be,
that Election and Rejection of men should proceed according to their merits;
"or that God chooses some for their good works,
and rejects others for their wicked works,
because no man could ever
pretend to 'Charge' God with Unrighteousness on this account;
nor could it be that God Chose and Rejected men,
upon a Foresight of their good and evil works,
for this also would not be liable to such an Objection;
for this likewise would not be Chargeable with Unrighteousness by men;
but that two persons, as Jacob and Esau,
and the same may be said of all mankind,
being upon an equal foot, not being yet born,
nor having done either good or evil,
an inequality, a difference is made between them, by God Himself;
the one is Chosen, the other Passed by:
now in this is some show, some pretense at least, for such an Objection;
nor is it any wonder to meet with it from the carnal reason of men;
wherefore we may be sure that the latter, and not either of the former,
is the true sense of the Apostle; since only this, and not either of them,
is liable to such an exception: let us attend to the Apostle's answer,
which is "first" in his usual manner, by way of Detestation and Abhorrence,
"God forbid": God is not Unrighteous in His Nature;
nor in any of His Ways and Works;
nor in this, in Choosing some and Rejecting others.
See: "There is NO Unrighteousness with God
in that part of Predestination, commonly called Election;"
in the following post;
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