As ·the Scripture [or God] says in Hosea: “I will ·say, ‘You are my people’ [call them ‘my people’] to those who were not my people. And I will ·show my love [call her ‘beloved’] to ·those people [her] I did not love [Hos. 2:1, 23; C in Hosea, a reference to apostate Israel; here applied to the Gentiles].”
The potter, for instance, is always assumed to have complete control over the clay, making with one part of the lump a lovely vase, and with another a pipe for sewage. Can we not assume that God has the same control over human clay? May it not be that God, though he must sooner or later expose his wrath against sin and show his controlling hand, has yet most patiently endured the presence in his world of things that cry out to be destroyed? Can we not see, in this, his purpose in demonstrating the boundless resources of his glory upon those whom he considers fit to receive his mercy, and whom he long ago planned to raise to glorious life? And by these chosen people I mean you and me, whom he has called out from both Jews and Gentiles. He says in Hosea: ‘I will call them my people, who were not my people, and her beloved, who was not beloved’. ‘And it shall come to pass in the place where it was said to them, You are not my people, there they will be called sons of the living God’.
Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn’t talk back to the fingers that mold it, saying, “Why did you shape me like this?” Isn’t it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans? If God needs one style of pottery especially designed to show his angry displeasure and another style carefully crafted to show his glorious goodness, isn’t that all right? Either or both happens to Jews, but it also happens to the other people. Hosea put it well: I’ll call nobodies and make them somebodies; I’ll call the unloved and make them beloved. In the place where they yelled out, “You’re nobody!” they’re calling you “God’s living children.” Isaiah maintained this same emphasis: If each grain of sand on the seashore were numbered and the sum labeled “chosen of God,” They’d be numbers still, not names; salvation comes by personal selection. God doesn’t count us; he calls us by name. Arithmetic is not his focus. Isaiah had looked ahead and spoken the truth: If our powerful God had not provided us a legacy of living children, We would have ended up like ghost towns, like Sodom and Gomorrah. How can we sum this up? All those people who didn’t seem interested in what God was doing actually embraced what God was doing as he straightened out their lives. And Israel, who seemed so interested in reading and talking about what God was doing, missed it. How could they miss it? Because instead of trusting God, they took over. They were absorbed in what they themselves were doing. They were so absorbed in their “God projects” that they didn’t notice God right in front of them, like a huge rock in the middle of the road. And so they stumbled into him and went sprawling. Isaiah (again!) gives us the metaphor for pulling this together: Careful! I’ve put a huge stone on the road to Mount Zion, a stone you can’t get around. But the stone is me! If you’re looking for me, you’ll find me on the way, not in the way.
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