Well, I'll turn this morning, if you would, to Romans chapter 9, continuing our studies through this particular chapter. And this morning I'm going to begin reading in verse 23, down through verse 26. And our particular focus will actually be verses 24 through 26. But Romans chapter 9, beginning in verse 23. And he did so to make known the riches of his glory, upon vessels of mercy, which he prepared beforehand for glory. Even us, whom he also called not from among Jews only, but also from among Gentiles. As he says also in Hosea, I will call those who were not my people, my people, and her who was not beloved, beloved. And it shall be that in the place where it was said to them, you are not my people, there they shall be called sons of the living God. And let us pray. Father, we again bow before thee, acknowledge your greatness and your mercy and your presence, and thank you that we can praise and bring honor and glory to thee. Thank you for the worship that we have engaged in this morning. Thank you for the privilege of the the fellowship of the saints and time together and appraising thee and these moments I would ask for the help of your precious Holy Spirit in unfolding this section of your precious word. I pray that you would work in all of our hearts and give us understanding of your your word, and in addition, as it's pleasing to thee, we pray that you would give us insight not only into the intention of your intention behind your holy scriptures, but also wisdom in applying it in our own lives and might it deepen our own love for thee and our adoration of you, our dependence upon you and our rejoicing in the glory of your being. So we just commit this time to you and pray that you would be honored and you would be glorified. We thank you in Jesus' name, amen. Well, the last time we were looking at Romans 9, in terms of structure, made the point that in verses 14 to 23, they consist of a digression or what you could call a detour on the part of the Apostle Paul. And that's because he is aware that what he had been teaching would meet with objections, emphasizing the sovereignty of God in salvation. He knew that he would receive a pushback from that or anticipates that, so he deals with those objections in verses 14 through 23. And then as one comes to verses 24 to 29, There's a return to the theme of his calling, God's calling. As one commentator put it, these verses return to the theme of God's call as the sole basis for inclusion of the true people of God. And although verses 24 to 29 pick up again on this theme of calling, they go beyond that. What Paul has already emphasized in this section, and they include a focus on the inclusion of the Gentiles. They include an emphasis on the inclusion of the Gentiles. Commentator wrote, for Paul now clearly includes Gentiles among those whom God is sovereignly calling to be part of his people. God's people are constituted by his call and not by natural descent. That is not because they're descended from Abraham. Thomas Schreiner wrote, the calling of the Jews and Gentiles constitutes the thesis of verse 24. The calling of the Jews and the Gentiles constitutes the thesis of verse 24 and the calling of the Gentiles receiving specific emphasis. And we notice, especially in this particular section, that Paul defends this theme that is of the calling or the inclusion of the Gentiles. He defends this theme by making reference to the Old Testament. So he supports this thought of the inclusion of the Gentiles in verses 25 to 26 by making reference to the book of Hosea and then in verses 27 to 29 by citing texts from the prophet Isaiah. So our intention this morning is to look at verses 24 to 26 And what we want to bring into prominence is three aspects of this call, three aspects of the calling that is referred to here. So that's the track I want to travel with you this morning. In the first place, we notice the scope of this calling or the extent of this calling. We read in verse 24, even us, whom he also called not from among Jews only, but also from among Gentiles. Now, in the flow of thought, it is clear that the Apostle Paul has in mind vessels of mercy that is referred to in the previous verse. They're objects of the riches of his glory. Every Christian is a vessel of mercy, and God is preparing every Christian for glory. But as we move into verse 24, we notice his focus, it's now on the scope or the extent of this calling, and it includes not only Jews, some Jews, but Gentiles as well. We might remind ourselves in this connection that Paul's ministry was especially directed to the Gentiles. You might turn for a moment to Galatians chapter 1 verses 15 and 16. Just a few verses to emphasize in our minds that Paul's ministry was uniquely directed to the Gentiles. We see in Galatians chapter one and then verses 15 and 16, Paul writes, when God would set me apart even from my mother's womb and called me through his grace, was pleased to reveal his son in me so that I might preach him among the Gentiles. Obviously he was called to salvation, but one of the reasons was that he would preach to the Gentiles. And in Acts chapter nine and verse 15, We read, this is God speaking to Ananias about the Apostle Paul. He says, go for he is a chosen instrument of mine to bear my name before the Gentiles and kings and the sons of Israel. If you get a chance, you might look up Galatians 2.7 and Galatians 2.9, and they emphasize the same point. Now, with respect to the scope of effectual calling, I wanna make three further points under this first heading. First of all, the calling referred to In this text, it's a call to salvation. It has the same meaning here as other texts where it's a call to salvation, or as we refer to it, effectual calling. This is kind of a long definition of effectual calling. It comes from the catechism, but I think it's helpful. It defines effectual calling as the work of God, the Father's power and grace, whereby by his word and spirit invites and draws his elect unto Jesus Christ, convincing them of their sin and misery, enlightening their minds in the knowledge of Christ, and renewing their wills, thereby persuading and enlightening them to embrace Jesus Christ freely offered to all in the gospel. So when we're talking about effectual calling, we're referring to that particular point in time where God is pleased to work in a soul, one whom he has chosen in him before the foundation of the world, and produce a positive response to the gospel. Paul's already used it in this sense in Romans, a very familiar verse 8 and verse 28, we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. He's used it in this sense in verse 30 as well of Romans 8, whom He predestined, He also called those whom He called, He also justified. In fact, back in Romans 1 and verse 7, Paul's writing to those who are called to be saints. And just to develop that briefly, in 1 Peter 2 and verse 9, It's a calling out of darkness and into His marvelous light. In 1 Corinthians 1.9, this is a calling into fellowship, into communion with His precious Son. In 1 Thessalonians 2.12, it's into His own kingdom and glory. And in Colossians 3.5, it's into the realm of peace. Galatians 3.15 into the realm of freedom, 1 Thessalonians 4.7 into the realm of holiness, 1 Timothy 6.12 into the reality of eternal life. So this calling to salvation has numerous attendant blessings that come along with us. fellowship with Christ, peace, freedom, holiness, the reality of eternal life. So we notice firstly, under the first heading, there's this call to salvation. But then, secondly, it's an inclusive calling. That is, no nation or ethnic group is excluded from it. The scope or extent is brought out I think back in Romans 1 and verse 5, you might just turn there for a moment, Romans 1 and verse 5, and I would underscore in your minds the phrase, all the Gentiles, Romans 1 and verse 5, through whom we have received grace and apostleship, to bring about the obedience of faith among all the Gentiles for his name's sake. Thomas Schreiner, a helpful commentator, has written about that particular verse. Particular emphasis lies on the word all. For thereby Paul signaled the universal dimensions of his ministry. No people group or ethnic entity was to be excluded. And this is, as you might be aware, one of the major themes of Romans, back in chapter one of verse 16. I'm not ashamed of the gospel. It is the power of God into salvation. to everyone that believes, to the Jew first, and also to the Greek. And if you're in Romans 9, you just jump ahead to chapter 10, verse 11. It says, the scripture says, whoever believes in Him will not be disappointed, for there's no distinction, there's no distinction between Jew and Greek. For the same Lord is Lord of all, abounding in riches for all who call upon Him. So we see here that nationality or ethnicity is not the issue, but rather faith in the person of Christ. And if you get time along the same lines, you might just look at Romans 3.22 and Romans 3.29-30, Romans 4.11-12, Romans 4.16-17. But thirdly, under this first heading, I want to add that this is the great theme of the New Testament, that is the oneness or the unity that men and women have in Christ. That's the great emphasis. And at least one section that I wanted to read in your hearing Turn, if you would, to Ephesians, chapter 2. Ephesians, chapter 2, and verses 11 through 22. And they emphasize, this is the great point, I believe, of the New Testament. It's the oneness that we as believers have in the person of Christ, the unity that we have in Him. And if you just follow along, beginning in verse 11 of Ephesians, chapter 2, therefore remember that formally, you the Gentiles in the flesh who are called uncircumcision by the so-called circumcision, which is performed in the flesh by human hands. Remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, strangers to the covenants of promise, having no hope and without God in the world. But now in Christ Jesus, you who formerly were far off have been brought near by the blood of Christ, for he himself is our peace. who made both groups into one and broke down the barrier of the dividing wall, by abolishing in his flesh the enmity which is the law of commandments contained in ordinances, that in himself he might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity. And he came and preached peace to you who were far away and peace to those who were near. for through him we both have our access in one spirit to the Father. So then you are no longer strangers and aliens, but you are fellow citizens with the saints and are of God's household, having been built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, in whom the whole building being fitted together is growing into a holy temple in the Lord, in whom you also are being built together into a dwelling of God in the Spirit. So the emphasis here, it's not on one's nationality or ethnicity, but whether or not a person is in Christ, whether you've been brought near by the blood, whether you've been reconciled to the being of God. So the focus in verse 24 is the scope or the extent of effectual calling. It includes men and women from all nationalities and cultures and ethnicities. Well, a second aspect of this calling that I want you to notice is at least what I'm calling the glory of effectual calling. Here we're moving our minds to verse 25. He says also in Hosea, I will call those who were not my people and her who was not beloved, beloved. So in verse 25, It's the first of two texts that the Apostle Paul uses from the Old Testament, Hosea, to support the inclusion or the calling of the Gentiles. So the inclusion of the Gentiles, it's not a new teaching with the Apostle Paul, but it has its historical antecedents in the Old Testament. It has its tap roots in the Old Testament, as one commentator wrote Paul's Old Testament support for the calling of the Gentiles comes from the book of Hosea. So we see that the unity of this throughout, across the pages of scripture in the unfolding drama of redemption. Now in particular, he's quoting from Hosea chapter two and verse 23. Now you can determine whether or not in your Bibles you wanna turn to Hosea chapter two and verse 23, that's your decision. What I'm gonna do, I'm gonna read Hosea chapter two and verse 23 and then make a few remarks about how the Apostle Paul is using it in this particular text. So this is how Hosea 2.23 sounds. I will sow her for myself in the land. I will also have compassion on her who had not obtained compassion. And I will say to those who were not my people, you are my people. And they will say, you are my God. Now, if you get a chance to do so and kind of lay these verses out next to each other, you will observe that the Apostle Paul, writing under the inspiration of the Holy Spirit and therefore under the authority of the being of God, in quoting Isaiah or making reference to Isaiah 2.23, he makes changes in both order and language. Instead of writing, I will say to those who were not my people, you are my people, he writes, I will call. those who were not my people, my people." So he replaces the word say with the word call. And he not only changes the wording, replacing the word say with the word call, but he also changes the order of the phrases. So in our text, the first phrase in the verse is, I will call those who were not my people, my people." And I would just suggest to you a reasonable explanation for this would be that Paul, again he's writing under the inspiration of the Holy Spirit, a reasonable explanation would be that his design is to bring into prominence the concept of God's calling. So he changes the word from say to calling and puts the phrase, changes the sequence of the phrases because he is emphasizing and bringing into prominence the concept of God's calling, I believe. That's just a thought as to why this change would be. But we especially want to notice here the clear point of connection with Hosea is this theme of those who were not my people, now they are my people. There was a time when they were not, and now they are my people. Under the second heading, I want to pursue two lines of thought which show, at least to my own mind, something of the glory of this calling. Now, one is the designation that this calling results in, namely these words, my people. That is the effect, the result, the consequence of being called by God is from his perspective we become his people or my people. That's a great point of continuity with the text in Hosea. I believe the Apostle Peter makes the same point in 1 Peter 2, you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, so that you may proclaim the excellencies of him who has called you out of darkness into his marvelous light. For you once were not a people, but now you are the people of God. So this designation, my people, it's the effect or the consequence of being called of God. It's what one becomes. And then, secondly, this designation, my people, which is always the effect or the result of effectual calling, always results in moral and spiritual transformation because it's a central feature of being a New Covenant believer. Being referred to as my people always results in moral and spiritual transformation because it's a central feature of the new covenant. And here, turn, if you would, to Ezekiel 11, verses 19 and 20. Ezekiel 11, verses 19 and 20. Ezekiel, the prophet Ezekiel, then chapter 11, and then verse 19. I will give them one heart and will put a new spirit within them. And I will take the heart of stone out of their flesh and give them a heart of flesh that they may walk in my statutes and keep my ordinances and do them, then they will be my people and I shall be their God." Here we have language which reveals to our minds the character of a New Covenant believer referred to as my people. We notice here that the language that identifies one as a New Covenant believer is they will be my people and I will be their God. But we notice also that their moral character is defined as, I will take the heart of stone out of their flesh and give them a heart of flesh. So they're identified as my people, but what goes along with that is this phrase, I will take the heart of stone out of their flesh and give them a heart of flesh." The imagery that's employed here of a heart transplant reveals not only this is God doing something in the soul, but it is radical and it is profound. Daniel Bloch in his helpful work on Ezekiel writes with regard to the meaning of the term translated heart here, it designates the locus of the moral will. Now, in the original context with respect to the exiles, the great need for this kind of work had to do with the condition of their heart, had to do with the condition of the heart of those who were in exile. And if we ask, well, what was the problem? How come they needed a heart transplant? What was the issue? Just turn to chapter 14 and verse 3, and that reveals to us the condition of their heart that necessitated this kind of radical activity on the part of God. Ezekiel chapter 14, And verse three, son of man, these men have set up their idols in their hearts and have put right before their faces the stumbling block of their iniquity. Should I be consulted by them at all? We're told they have set up idols in their hearts. Daniel Block writes, the issue in context is the internalization of idolatry, not its external expression. The internalization of idolatry. The term heart designates the rational faculty as well as the locus of the moral will. He writes, for to commit oneself to." They are devoted in their hearts to these idols. They are committed to the idols. So regardless of what they affirm outwardly, in their hearts are committed to things which displace the being of God as a supreme object of their affection and their devotion. And the all-wise, all-seeing, all-knowing God. sees this very clearly. Now, with regards to the words, to place before one's face, he writes, this portrays idolatry as an intentionally fixed state of mind. Their hearts are in bad shape because idolatry is an intentionally fixed state of mind. Now about that kind of person, God of the Bible says, should I be consulted by them at all? Notice that in verse three. Should I be consulted at all by this kind of a person who has a facade of religion but is committed to idols? Block writes, in spite of the exile's fundamental paganism, they presume upon divine grace by appearing before the prophet to demand a message from Yahweh. They seemed unaware that Yahweh tolerated no rivals and that he was under no obligation to respond to any who are determined to keep one foot planted in each of two worlds, what he calls Yahwehism and paganism. Kylin Dalich, the German commentators, write, those whose heart is attached to idols to seek and find him. So they need first a different kind of heart. And the need for this is that their hearts are full of idolatry. They are attached to idolatry. So they need this transplant. And in the process of switching out one heart for the other, there's always moral and spiritual transformation that results in holy inclinations and spiritual interest and spiritual participation. So we notice in the second place something, it seems to me, of the glory of effectual calling. It always results in this designation of being God's people, my people, but always it's attended with moral and spiritual transformation at the deepest level. The heart of stone is always removed and it's always replaced by the heart of flesh. Well then, in the third place, if you would relocate back to Romans chapter 9 and moving to verse 26. I want you to notice the unique privilege of effectual calling, the unique privilege of effectual calling. Notice verse 26, it shall be in the place where it was said to them, you are not my people, there they shall be called sons of the living God. Now this is a quote from Hosea chapter one and verse 10. Douglas Moo, a helpful commentator on Romans, referring to the word place, it shall be in the place where it was said to them, indicates that probably refers to the land of Israel's exile. He writes, you are not my people, but that's gonna change. He will intervene and take them to himself once again. And then in terms of application, as it occurs in our text, I think John Murray is helpful. He writes, in the place where, may best be taken as referring to Paul's application to every place where the people had been regarded as aliens, where they had been regarded as aliens, they should be called the children of God. In other words, my understanding here is that the glory of the gospel is that any place a person is on the planet, that is any geographical location, any country, any hamlet, When they come to the person of Christ savingly, in that place, immediately, they become sons and daughters of the living God. Now, under this heading, what I mean by the privilege of effectual calling is that it brings one into a relationship with what is referred to here as the living God. The scriptures repetitively refer to God with this kind of language. He is the living God. When Jesus asked the apostle Peter, who do you say that I am? His reply was, you are the Christ, the son of the living God. Under this last heading, I just want to affirm to you how glorious and significant this title is in five ways, and these will come pretty briefly. the concept of coming into communion with the living God. Number one, I would indicate to you the glory of true conversion, true salvation. It's always a turning from idols to the living God. When anyone is saved, there's a turning from that which is vain, that which is nothing in a sense, to the living God. 1 Thessalonians 1, 9, they themselves report about us what kind of reception we had with you and how you turn to God from idols to serve the living and true God. George Knight III in his work on the pastoral epistle says that God is living contrast with the deadness and falseness of idols. That God is living in true contrast with the deadness and falseness of idols. So it's turning from that which is nothing to that which has substance and depth and glory and beauty and reality. turning from that which has no power to transform the soul to that which makes one a new creation in Christ. In the Acts of the Apostles, chapter 14 and verse 15, Paul said, men, why are you doing these things? We are also men in the same nature as you and preach the gospel to you that you should turn from these vain things to a living God who made the heaven and the earth and the sea and all that is in them. To make the heaven and the earth and the sea and all that is in them, God has to be powerful, he has to be creative, he has to be omnipresent, but he has to be living as the source of all life. Well then secondly, the glory of the true church. is the fact that it is the church of the living God. When Paul wrote his letter to 1 Timothy, many would say the key verse in that particular letter is 3.15, in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and ground of truth. So the only way a church can be pleasing to God and honoring to God is if it's filled with people who are regenerate, who have been born again, in whom the life of God is in their soul. George Knight wrote, The Living God communicates life and salvation to believers in Christ and gives them the vitality of life for service and obedience. And then in addition to that, thirdly, our identity and our understanding as Christians is a function of the ministry of the living God. That is, understanding who we are in Christ is a function of the ministry of the living God. Paul puts it like this. What agreement has the temple of God with idols He writes in 2 Corinthians 6.16, for we are the temple of the living God. So in terms of describing what a Christian is, I mean, here's a saved person, here's a lost person. How are they different from one another? The saved person, God has taken up residence within them. God indwells them through the spirit. The living God has taken up residence within them. It's a person in whom God dwells. Well then, fourthly, okay, I got two left, four and five. Four is kind of negative, but I want you to know five is going to be positive. So four is kind of negative, but then five is going to be positive. For believers in Christ, a negative motivation for persevering in the faith is an awareness that the God of the Bible is the living God. for believers in Christ, the motivation for persevering in the faith, it's an awareness that the God of the Bible is the living God. And I'm just reading this, Hebrews chapter three and verse 12 says, take care, brethren, take care, brethren. that there not be in any one of you an evil, unbelieving heart that falls away from the living God. The fact that God is the living God is glorious, but the fact that he is the living God means you don't want to fall away from the living God. And as you know, if you keep going in Hebrews, you come to chapter 10 and I think verse 31 where it says it's a terrifying thing to fall into the hands of the living God. So for believers in Christ, it's a motivation, it's on the negative side, it's a negative motivation to persevere in the faith, aware that the God of the Bible, he is present in all places, at all times, he is all powerful, and he can act. And he can intercede because he is the living God. Well, then in the fifth place, for believers in Christ, this is the motivation for praise and worship and pursuing God and seeking him. As a deer pants after the waterbrook, so my soul pants after you, O God. My soul thirsts for God, for the living God. How lovely are your dwelling places, O Lord of hosts. My soul longed, even yearned for the courts of the Lord. My heart and my flesh sing for joy to the living God." This kind of soul deep sentiment only makes sense because the God of the Bible is holy and pure and glorious and he is the living God. praise and worship and adoration are soul-enriching activities because they're directed towards a God who is there and a God who is alive and a God who is acting. The fervent prayer of a righteous man or woman avails much because God is attentive and God hears and God listens. If God was like the idols of old, had a mouth that didn't speak, and eyes that didn't see, and ears that don't hear, then prayer would be an exercise in futility. But it is not, because the God of the Bible is the living, ever-present God. So the great and glorious privilege of effectual calling is we become children forever of the God who is the source of life, the God who is the living God. So in these verses especially, Paul brings into prominence, it seems to me, this theme of effectual calling and that the scope is wide enough to include not only Jews, but people from every tribe and tongue and nation. And the glory of this calling is that it always results in this designation, my people, which always includes moral and spiritual transformation at the deepest level because it's a central feature of the New Covenant. And the privilege of this calling is that it always brings people who were dead in trespasses and sins into a living relationship with the living, glorious, holy God forever. And let us pray. Father, we do thank you for the glory of effectual calling. We thank you for these many, many benefits that come from being called from darkness to light and into a pure, glorious, eternal kingdom. We thank you that you have been kind and you have been gracious and you have condescended to our helpless estate and caused us to know something of this glorious, profound work. We thank you for that, and we thank you in Jesus' name. Amen.