Turn with me in your Bible to
Romans chapter 9, if you would please. Romans chapter 9. The title of my message this
morning is, A Word to the Lost. You know, each week as I prepare
to preach, oftentimes, I think to myself, if this was the last
message, the last sermon that I was ever able to preach, what
would I want to say? What would I want to say to one
who is yet without Christ? I hope that's this message. to the lost. It also be a word
of comfort to and for those who've been found by God's grace. God's
people didn't find grace. Just like they didn't find Jesus.
I hear people say all the time, I found Jesus. No, you did not.
He was not lost. You were the lost one. He found
you. And we don't find grace. Grace
finds us. Where did Noah find grace? In
the eyes of the Lord. What encouragement and what hope
is found in the gospel of the Lord Jesus Christ? How can I be certain of that?
Well, first and foremost, because it takes the work of salvation
off of you. What must I do to be saved? You
can't do anything to be saved. Only Christ can do for you. That's
it. And it puts that perfect, absolutely
perfect, righteous work that God requires and that you cannot
provide, I'll throw that in, on one who can. And that's the
great substitute, the Lord Jesus Himself. Christ is one who is
both able and willing to accomplish the work of salvation for those
who desire it. Matter of fact, He already has.
The Lord Jesus cried from the cross three words, it is finished. What was finished? Everything that God requires
from you to be saved. Every bit of it. Nothing left
for you to do. He did it all. There has never been a lost sinner
who really wanted and desired to be found and redeemed that
was denied. Can't find it in the Scriptures.
Not a single one. But God must give you the want
to. That's the difference. For whosoever
shall call upon the name of the Lord shall be saved. So this morning, I have a word
for the lost. What will it take to wake you
up before you die in your sin? I'll answer that for you. It'll
take a divine intervention from God. We know what an intervention
is. God's going to have to show it
to you. God's going to have to reveal it to you. He's going
to have to reveal to you this good news. That's what it is. That's what the gospel is. It's
good news. That's what the word means. And
it's good news to sinners, to the lost. Why is it good news? Because you're dead in trespasses
and sin. Listen, sin never reveals itself
to one as a mortal enemy that has intense hostility toward
them. Sin always introduces itself
as a friend, as a buddy that's out to do you good, but secretly
desires to destroy you. We used to have a saying that
with friends like you, I don't need enemies. Meaning you're
not that good a friend. That's the kind of friend sin
is. That's the kind of friend sin
is. It was the so-called friend named sin that suggested a way
that is right. The wise man Solomon said, there's
a way that seems right to a man, but in the end it leads to death. And this death speaks not of
a physical death. You see, all of us, everyone
should know from experience by the loss of family and friends
that physical death awaits all of us. But this is speaking of
a spiritual death. This is speaking of an eternal
death. A death that the scriptures say
that the worm dieth not. and the fire is not quenched. It says that three different
times in Mark chapter nine. The worm there symbolizes a death
where decay and suffering and eternal punishment never ever
ceases. A place where eternal torment
and destruction represented by fire that cannot be quenched,
cannot be extinguished, cannot be put out. A place described
as outer darkness. The Lord Jesus said where there's
weeping and gnashing of teeth. Growing up in religion, God was
always presented to me as one who begged for a sinner's love. And with that sinner's cooperation,
if they just led him, he'd save them. He pleaded with sinners
to give them their hearts. He implored men and women to
let him have his way. He requested man's cooperation
in his own salvation, the sinner's own salvation. But that's not
what the Bible teaches. Even a casual reader of the Bible
should be able to discern that God does not plead nor beg with
those that He created. What kind of a God would that
be? Folks, today proved their assumed
entitlement. We live in a day where religion
is being lived like they're entitled to salvation, regardless of what
they think of God and His beloved Son. You know it's so. They prove
their assumed entitlement in this world by saying, well, I've
got the right. Well, everybody's got the right. I've got the right
to this. I've got the right to that. They believe that they
legally, morally, and personally have the right to do this and
have the right to do this. And they're deserving of this
and deserving of that. And it carries over into the
spiritual, eternal realm of things. They believe that they're deserving
of privileges in the God realm of things. But the truth is this,
we are entitled and deserving of nothing but hail, judgment,
eternal judgment, and everlasting condemnation. Is that offensive
to you? If so, then you must be one that
feels entitled. Let me make this plain. If you're
still lost without God, without hope, and without God in this
world, and you refuse to believe that the Holy Bible is the divinely
inspired Word of the Creator, the One who spoke Heaven, Earth,
this whole universe into existence, then there's nothing, absolutely
nothing, that I can offer you this morning in the way of rest,
comfort, and encouragement. Because everything that I have
in the way of comfort and assurance is found right here in this book.
If you don't believe it's God's Word, I don't have anything for
you. You see, there is no spiritual or eternal rest for unbelief. Not everyone is going to heaven. Those to whom the Gospel was
first preached entered not into rest because of unbelief. That's the one thing that will
keep you out of heaven's glory. Unbelief. Hebrews 4, 6. But,
I do have some encouragement for one who might in the least
be open to the fact that this book is God's Word to lost sinners. If one is willing to listen and
be obedient to believe what God says in this divinely inspired
book of God, a lot of questions can be answered for you. A lot
of confusion can be resolved for you. And God just may, by
His mercy and His grace, open up your heart and give you life. give you understanding, and save
you by His grace. So let's consider what God says
to those who are lost here in Romans 9, verse 10. Here we have
a word to the lost and a word of comfort to the saved. In verse
10, the apostle begins to highlight the story of Isaac and Rebekah
and their two sons, Jacob and Esau. And Paul tells us that
Rebekah conceived by her husband Isaac. She became expectant with
twins. Verse 11, it says, for the children,
the twin boys, being not yet born. They're not even born yet. They're still in their mother's
womb. Neither having done any good or evil, that the purpose
of God according to election might stand, Not of works, but
of Him they call it. And it was said unto her, Rebecca,
the elder shall serve the younger. Now, in days of old, the younger
served the elder. That's just the way it was. And then verse 13, it says, as
it is written, Jacob have I loved, but Esau have I hated. He said, as it is written, God
said that in Malachi 1, verse 2. So immediately we see that
God chose to be merciful to one of these boys and not the other. You can't deduct anything but
that from this. Jacob have I loved, Esau have
I hated. This was not because God looked
ahead in time and saw that one would be good and that the other
would be bad, and He chose one over the other because of their
goodness or their deeds. See, that just makes salvation
a man. If God looks ahead in time and
sees, I'm going to be a good boy, I'm going to be a good little
boy, David. That's what I am. Then God's choosing me based
on my goodness, not on His mercy and grace. Paul tells us very plainly that
this was according to the purpose of God. It was to prove that God chooses,
that God elects. That's what election is. When
a president is elected, the people cast their vote for their candidate,
and the candidate who has the most electoral votes is chosen,
not necessarily the most popular, we know how that works. But in
the election of sinners, listen to me, God has the only vote. He's got the only vote. And allow
me to clarify, God doesn't vote. God chooses and God calls and
God saves. Paul said that God choosing is
not of man's works. God's choosing is not influenced
by man in the least, not of man's works, but of him that calleth."
Well, explain that to me. Salvation's of the Lord. That's
it. The outcome comes by the purpose
of God. What was God's purpose? The elder
shall serve the younger. But that's not the way we do
things around here. That's the way God does it, if
He wants to. God said, Jacob, the younger,
have I loved? And Esau, the elder, I have hated. Now listen to me, if you took
those two boys and set them side by side, they were both a mess. They were both rotten. And Jacob,
the one that God loved, the one that God said the elder would
serve, was the worst of the two, no doubt about it. He was a supplanter,
he was a deceiver. So we see according to God's
Word, God's election, His choosing is based on His purpose, not
on human effort, ancestry, race, or heritage. Salvation has nothing
to do with our deeds. Salvation has nothing to do with
our birthright. And salvation definitely has
nothing to do with our potential. Potential. I have potential to
sin, that's it. Salvation is of the Lord. So it's here that I must ask,
does God, now listen to me, answer this in your own heart. Does
God have the right to love one and hate another? There are many
who claim that he doesn't. Let's say you. What do you believe? What are men and women who are
all sinners going to say about God's sovereign right as God
to love one and hate another? That's the question that Paul
asked in verse 14. Anticipating people's objections,
he asked two very direct questions. First in verse 14, what shall
we say then? So the first question is, what's
your response to this great truth? What do you say about God loving
one and hating another? And the second question comes
in anticipation to their response, and it is, is there unrighteousness
with God? If God loves one and hates another,
is He wrong in doing that? That's what is asking, is there
unrighteousness with God? It's asking, is God not right
in doing that? Is God wrong in doing that? You see, when it comes to the
subject of God loving one and hating another, men and women
who do not know God will almost every single time say, well,
that's not fair. That's not fair. It's a response of entitlement. Only one who feels entitled would
question God's rights. Is God wrong to love one and
not another? Does God have the right to love
one? Does God have the right to hate another? Does God have
the right to have mercy on one and not on another? Is there
unrighteousness? Is there unlawfulness? Is there
injustice with God? Paul answers, God forbid. You better believe there's not.
God forbid. God's too holy to sin. God's
too righteous to be wrong. God is too just to be unjust. God is right. And God, as God,
He has the right to do what He will with His own. That's what
the Lord Jesus said in Matthew 20, verse 15. Is it not lawful,
is it not right for me to do what I will with mine own? Is
thine evil because I am good? The Lord had just told a parable
when He said that verse I just read you. He had just told a
parable about a landowner who hires workers at different times
throughout the day. And He pays them all the same wage.
And some workers that were hired earlier and had worked longer
complained that those that hired later received the same pay.
And the landowner had the right to pay his workers whatever he
chose to pay them. It was his land, it was his money,
and they agreed to work for that amount of money. And the message here and the
message of the gospel is about God's grace and generosity. The
landowner representing God in this parable gives generously
to all, regardless of when they started.
It's not about their works or how long they worked. This parable,
the same as the gospel, emphasizes that God's gifts, like salvation,
are given according to His will and not based on human standards
or fairness. Listen, God is God. He doesn't
have to be fair. He has to be just. And He chooses
to be merciful. This parable is a reminder that
God's grace doesn't operate under our ideal fairness or our ideal
merit, but it's freely given to us as God so determines according
to His purpose. Now, back in our text, Romans
9, verse 15, it says, for He, God, saith to Moses, I will have
mercy on whom I will have mercy, and I will have compassion on
whom I will have compassion. Now notice that God said, I will
have mercy on whom I will have mercy. That word whom is a pronoun. I wasn't real bright in school,
but I fared pretty good in English, much better in math. And a pronoun
is a word that takes the place of a noun. And in the context
of this verse, God is saying, I'll have mercy on Jacob. On
whom? I'll have compassion on Jacob
or whoever else I desire to have mercy on. That's God's prerogative. God has the right to do that.
Do you agree? God has the right to love Jacob. But that's not all that God has
the right to do. He has the right to hate Islam. The clarification is on the phrase,
whom I will. It's not only God's right, that's
God's glory. You know, when Moses asked to
see God's glory, God said, this is my glory. I'll be gracious
to whom I'll be gracious. and I'll show mercy on whom I'll
show mercy." Exodus 33, 19. God's glory says that He has
the right. It's referring to God's justice
and mercy. Now stay with me. We see God's
justice in the hardening and we see God's compassion in having
mercy. We cannot claim that God's unjust. He'd be just to send us all to
hell. He would be just to condemn us
all for eternity. Because we've all sinned and
come short of the glory of God. The wages of sin is death. Eternal
death. But the grace of God is eternal
life through Jesus Christ. His mercy is a gift. It's not a right. You're not
entitled to His mercy. It's a gift that He gives. God's the only entitled one,
so if mercy is God's to give, and it is, and if God gives mercy
to whom He will, and He does, then what does our will and our
cooperation have to do with it? Can you give me one reason? Now, according to verse 16, it's
absolutely nothing, because Paul reiterates this and says, So
then, this is why, it is not of him that willeth, nor of him
that runneth. And that simply means exerts
himself, no matter how much you exert yourself, It's not of your
running. Then what is it but of God that
showeth mercy? Are you entitled to it? Is it
a reward? It's a gift. By grace are you
saved through faith. That's not of yourself. It's
the gift of God. Not by works lest any man should
boast. And you know what? Every man
would. Every man and woman would. Look what I've done for Jesus. That's what they said to Him
on the Day of Judgment. Lord, Lord, haven't we done many
wonderful works in Your name? We've cast out devils. We've
preached Your gospel. We've done this. We've done that.
And He said, I never knew you. I never knew you. Depart from
Me, ye that work iniquity. All you're doing was iniquity. It was sin. It was worthless. Not of him that willeth or him
that runneth, but of God, but of God, but of God, that showeth
mercy. Now in verse 17, Paul uses Pharaoh
as an illustration of both judgment and mercy. He says, "...for the
Scripture saith unto Pharaoh..." That's the same as saying God
says unto Pharaoh, or Christ says unto Pharaoh. "...even for
this same purpose have I raised thee up..." God raised Pharaoh
up to be the most powerful man in the world at this time. And
he said, I've raised thee up that I might show my power in
thee, and that my name might be declared throughout all earth.
Not yours, Pharaoh, you're nobody. You're just a pawn, you're just
being used by me. And in judgment, Pharaoh is hardened,
he resists God, and he's ultimately judged, but in Israel is shown
mercy. Not because they deserved it,
but simply because God chose to show mercy to them. Pharaoh
illustrates God's absolute right to act according to His will,
whether it's in mercy or whether it's in judgment. So a word to the lost would be
this. You're going to have to deal
with the same God. This is the God with whom you
have to do. One that shows mercy or one that shows judgment. Which will it be? Which will
it be for you? He's gonna deal with you either
in mercy or in judgment. Verse 18, therefore, again, this
is why, that's what the word therefore means, hath he mercy
on whom he will have mercy and whom he will, he hardeneth. Is that fair? So you may be asking yourself
the same question that those in Paul's day ask. Again, this
is a question that Paul anticipates being asked before it's asked.
This is the human objection to God's sovereignty and salvation. Verse 19. Thou wilt say then
unto me, why doth he yet find Paul? For who hath resisted his
will? If God is ultimately in control,
if God hardens hearts, or if God shows mercy according to
His will, how can He hold anyone accountable for their actions?
That's what they're asking. If God's will is unstoppable,
He has divine and sovereign control over human will. How can God
condemn a sinner for doing what He ordains them to do? Well, that's an answer that God's
not obligated to give or answer. I can't answer for God. He simply
chooses to do what He wills according to His own purpose. And that's
what Paul says in verse 20. Nay, but O man, who are you that
replies against God? That word replies means dispute. Who are you to argue with God? Who are you to dispute with God? Who do you think you are to question
God? God as Creator has the right
to do what He wills. You and I are not entitled to
question, argue, or dispute. It is then that we're given another
illustration. This illustration also helps
us to see God's sovereign prerogative in showing mercy or judgment.
Here is another reason given of God showing grace instead
of condemnation. The illustration of the potter
and the clay. God's right to form and fashion His creation. Again, I ask, does God have the
right? Paul uses the analogy of a potter to illustrate God's
right to shape history and to shape individuals according to
His divine will. The potter represents God, and
the clay represents humanity. God's not obligated to explain
Himself, but we are responsible to trust His design and purpose. God, as the Creator, has every
right to do as He pleases with His creation. Verse 22. What
if God, willing to show His wrath and to make His power known,
endured with much longsuffering the vessels of wrath fitted to
destruction? People say, I want what I deserve.
No, you don't. You know what you deserve? Death
and condemnation. You're fitted to destruction.
That's the only thing that you're good for. unless God intervenes. And Paul reiterates that it's
God's right to show His wrath and make His power known. How
so? To demonstrate judgment on vessels
of wrath and to show mercy on vessels of mercy. Whichever way
he determines. This should make the humble Thankful, and this should make
the proud humble. This should compel sinners to
live in gratitude. And this should cause those that
are lost to fear. God endured us with much long
suffering. Doesn't say God endured with
us, it said God endured us. You see, we're the problem. How
does a holy God endure wickedness with great patience and long-suffering? God had mercy on us who were
good for nothing but destruction. Anything we receive from God,
short of hell, friends, an eternal wrath is mercy. Do you believe
that? This is a word to the lost. You
know, I was taught a song as a child. I wager you were too.
Jesus loves me, this I know, for the Bible tells me so. Does
the Bible tell you that? The Lord Jesus said in John 15,
verse 13, Greater love hath no man than this, that a man lay
down his life for his friends. But am I his friend? Am I friendly
towards him? Do my actions show true love
to and for him? Paul said in Romans 5, verse
8, that God commends His love toward us in that while we were
yet sinners, Christ died for us. But does everyone in the
world see themselves as sinners? For years, I didn't. I had that patent saying that
sinners have. Well, I'm not perfect. But I'm
just as good as the next fellow. Well, you better set your standards
higher than that. Does everyone in the world see
themselves as sinners? And if Christ died for all sinners,
why is there a place called hell? Somebody answer me that. If there's
nobody going to be in hell, why does He exist? John 3.16 does
not say that Christ died for the whole world. It states that
Christ died for all those in the world who believe in the
Lord Jesus Christ. Those who believe are those who
will not perish and will have everlasting life. The Bible does
not tell me unequivocally in a way that leaves no doubt that
Jesus loves me. Only if I believe and trust in
Him am I loved and redeemed. This is a word of warning to
those that are lost. If you don't love, if you don't believe, and
if you don't trust in Christ, God does not love you, and you
are lost. Does that answer any questions
for you? Does that resolve any confusion that you might have?
Does your heart burn to have an understanding? Do you have
any interest at all in salvation? Now don't misunderstand God's
sovereignty and right to choose as a reason for God to delight
in sending wicked men and women to hell. So I'm going to close
with this. Turn with me to Ezekiel 18. It's right before the book of
Daniel if you have trouble finding it. But look at Ezekiel 18. And
I need to hurry. And this won't take long. But
look at the Old Testament book of Ezekiel 18. And the first verse is verse
23. This is God speaking. And look
at what God says. Ezekiel 18, verse 23. God asked a question. Have I
any pleasure at all that the wicked should die? saith the
Lord God. and not that he should return
from his ways and live. Look down to verse 32. God says,
For I had no pleasure in the death of him that died, saith
the Lord God. Wherefore, turn yourselves, and
live ye. Now, turn over a few pages to
chapter 33. Ezekiel chapter 33, verse 11. Notice what God says here. He
says, say unto them. Unto whom? The lost. As I live,
saith the Lord God, I have no pleasure in the death of the
wicked, but that the wicked turn from his way and live. Turn ye,
turn ye from your evil ways, for why will you die, O house
of Israel? Now hear me on this. A cruel
judge might be glad of an opportunity to show severity in his judgment
of a criminal. But that man ought not be judged.
But a kind, merciful, potentate like our great God? Boy, He delights
to show mercy. He pleads here. He appeals. He's
not begging. He does not invite, He commands
sinners not to do the wicked things that He hates and must
justly punish. He says, turn from your evil
way. I don't find any pleasure in condemning you to hell. I
delight to show mercy. He cries out, He earnestly petitions
sinners not to compel Him to unsheathe His sword of justice
and use it against those who will not turn from their wicked
ways. God is making, for lack of a better phrase,
an emotional appeal to sinners not to offend against Him. God
would rather a wicked sinner repent than to die. That's mercy! Anything short of an eternity
in hell is mercy. We've established that. And only
a merciful God can and will grant mercy. God is just, but He's
not cruel. God doesn't delight in punishing.
God is commanding the lost to turn from their ways. He says,
why would you die if you can live? And that's a good question.
And it's my word to the lost. Why will you die? Why will you
die? Friend, I don't know if you're
saved. I don't know if you're lost. But God does. And this is His Word to you.
Believe on the Lord Jesus Christ and thou shalt be saved. May
God give you life and sight to see it. May He give you ears
to hear it, hearts to believe it. And if He does, or if He
already has, the same Word becomes a great Word of comfort, rest,
and complete assurance all the days of your life and the next.
Thank You, Lord, for giving to me Thy great salvation, so rich
and free.