Two Sons, the Sovereignty of God, and a Bowl of Stew

Two Sons, the Sovereignty of God, and a Bowl of Stew

28 December, 2025

Thesis: God's sovereign choice in salvation is entirely dependent on His own will and purpose, not on any human deserving or effort.

Summary: The sermon centers on Genesis 25:19-34, highlighting God's sovereignty through the narrative of Isaac's barren wife Rebekah, whose miraculous conception introduces the conflict between twin sons, Jacob and Esau. The preacher explains that God's prophecy—"the older shall serve the younger"—defied societal norms and is later expounded by Paul in Romans 9, emphasizing that divine election precedes human action and merit. It is argued that God's choice is based solely on His own prerogative, displaying His justice, mercy, and absolute right as creator. The sermon portrays both Esau, who despised spiritual blessings, and Jacob, a deceiver, as unworthy, concluding that salvation is entirely God's work for His glory, fostering humility and gratitude in those chosen by Him.

Sermon

"Indeed, our God is great, worthy of praise, glory, and honor. We thank you all for joining us this morning. I pray everyone had a merry Christmas and enjoyed time with friends and family. If not, at least act like it, right? No, we have the privilege of worshiping together, which makes every Christmas special.

We'll continue our journey through Genesis, now in chapter 25. Did you know we're halfway through this book already? It's been about a year since we started. Genesis is foundational theology, and if you hear my voice falter a bit, please forgive me; I'm under the weather, as many of us are this time of year. So let's say a prayer for each other as we begin. We're dealing with heavy theology today, so let's read Genesis 25:19-34.

'This is the genealogy of Isaac, Abraham's son. Abraham begot Isaac. And Isaac was forty years old when he took Rebekah as his wife, the daughter of Bethuel the Syrian of Padan Aram, sister to Laban the Syrian. Now Isaac pleaded with the Lord for his wife, because she was barren; and the Lord granted his plea, and Rebekah his wife conceived. But the children struggled together within her; and she said, 'If all is well, why am I like this?' So she went to inquire of the Lord.

And the Lord said to her:

'Two nations are in your womb,

Two peoples shall be separated from your body;

One people shall be stronger than the other,

And the older shall serve the younger.'

Let's pause here. Our main idea is that we have a story of struggling sons and simmering stew, where God chooses a scheming sinner, defies societal expectations, and shows mercy to a dysfunctional family to advance redemption.

But God is sovereign over life, and so it is with spiritual life. John chapter 1 tells us that, "but to all who did receive him, who believed in his name, he gave power to become the children of God." But I also believe that is pointing us to the greatest miracle, the greatest miraculous birth, and that is, of course, what we have just celebrated: the virgin birth of our Lord Jesus Christ. So creation is God's work. Regeneration is God's work. But it points us to this ultimate birth, this child who will be born, who is God's promise to Eve, who is God's covenant continuation of Abraham's covenant, who fulfills Isaiah's prophecy that a virgin will conceive and bear a son, and you shall call his name Emanuel.

So here in chapter 25 of Genesis, this covenant promise continues through Isaac and Rebekah, and it advances toward Christ. See, what we have here is this motif of barrenness to life, from impossibility to the coming of the Savior, from death to resurrection, from an empty womb to one who will step out of an empty tomb. Praise God for that.

We see here the sovereign choice. Let's look in verses 2 and 23. Isaac does the right thing. Whenever we have a problem, we should be like Isaac and make it a matter of prayer. Take it to the Lord. Stop trying to handle things according to your own wisdom and your own ways, and take it to the Lord in prayer. So he prays, and the Lord allows Rebekah to conceive, but something's going on. The children are struggling within her. And she asks the question: if all is well, if this is God's plan, if this is God's design, why is this happening?

You ever feel like that? Lord, if you're in control, if this is of you, why is this happening to me? Why all this struggle? Why all this heartache? Why this confusion? So she inquires of the Lord. One thing we learn about Isaac and Rebekah—they are people of prayer, aren't they? And so the Lord answers. Somehow, we don't really know, but somehow the Lord relays this message. These two children, they're not just struggling—they're crushing each other in the womb. This is not fetal movement. These boys are having an all-out war in the womb.

And what God tells her is shocking: the older will serve the younger. Now, why is this shocking? Because it's a direct revelation of God's sovereign plan. This is not a coincidence; it's the fulfillment of His covenant promise. When we pray, we're not just asking for answers; we're aligning ourselves with His will. Isaac and Rebekah didn't control the outcome—they trusted God's design. And in that, we see the heart of salvation: God's sovereign choice to bring life from death, order from chaos, and purpose from confusion. Let me tell you something—this is why we must pray. Because in the midst of struggle, God is at work, shaping lives, fulfilling His promises, and revealing His glory.

These two children, they're two nations. They're two peoples. One will be stronger than the other. The older will serve the younger. Now, it's an interesting Hebrew word. I'm not going to try to pronounce it for you, but the Hebrew word for struggle literally means they crushed each other. This is not just fetal movement. These boys are having an all-out war in the womb. And what God tells her is shocking: the older will serve the younger.

Now, why is this shocking? Because in ancient culture, the firstborn received the double portion. This was not merely a matter of inheritance but a legal and spiritual privilege—family leadership, the priestly role, and the covenant promises. The father could not arbitrarily transfer these rights to the younger son. Yet God says, "I already have a plan for these two boys, and I will bless the younger, and the older will serve the younger." So before they are even born, catch this—before they have done anything good or bad, God already announces His sovereign choice of the younger over the older.

Now, fast forward many centuries, and we come to Malachi chapter 1, verse 2 and 3. God speaks a message through Malachi. And the Lord says, "I have loved you." The people asked, "How have You loved us?" God answers, "Is not Esau Jacob's brother, declares the Lord? Yet I have loved Jacob, but Esau I have hated. I laid waste his hill country and left his heritage to jackals of the desert." That is jarring language, isn't it? "Jacob I have loved, but Esau I have hated." What on earth does this mean?

Well, first we need to understand that this is covenant language. The Hebrew word for love and hate are covenantal terms. They are not emotional ones. The word for love means to sovereignly choose, to set favor upon, to bind oneself in covenant loyalty, while the word for hate means to reject or to pass over for covenant privilege. God declares these two boys, these two sons, are two nations: Jacob, from whom will come the Israelites, and Esau, from whom will come the Edomites. And God sovereignly chooses Jacob and graciously elects him for covenant promises. He passes over Esau and allows him to persist in his willful rebellion.

Now, I don't know about you, but I'd like the New Testament to do some explaining. Well, good thing. Let's go to Romans chapter 9. Paul writes about this very story in the epistle to the Romans. As you're turning there, you need to understand, first, this covenant language: I have chosen Jacob. I have set my favor upon him. I have chosen to pass over covenant privilege for Esau. Second, this comparative language, love and hate. Remember Jesus said in Luke 14:26, if anyone comes to me and does not hate his own father and mother, he cannot be my disciple. Remember that? He's using the same Hebrew idiom, meaning to love less or to choose one over the other. But third, and most critically, this really doesn't soften the reality of God's sovereign choice, does it?

Now, people have tried to jump through hermeneutical loopholes and do all types of calisthenics, but we just can't get around this. God is not simply choosing nations. God is choosing individuals. He's choosing one over the other. And Paul makes it clear that this choice is made before they were even born, before they had done good or bad, before they could do something to earn God's choice or forfeit God's choice. In other words, God's choice is entirely based upon His sovereign prerogative. So the question isn't whether God made a choice. The question is on what basis? Now, that leads us to Paul's interpretation in Romans chapter nine. So when we read the Old Testament, we need to be careful that we read the Old Testament in light of the New Testament. We read the Old Covenant in light of the New Covenant. And I'm glad that Paul wrote about this.

We don't have to guess its meaning. Romans chapter nine, verse 10 and 13. When Rebekah had conceived children by one man, our forefather Isaac, though they were not yet born and had done nothing either good or bad, in order that God's purpose of election might continue, not because of works, but because of Him who calls, she was told, "The older will serve the younger." As it is written, "Jacob I have loved, but Esau I have hated." There he quotes both Genesis and Malachi.

Now think about this. The brothers are twins, right? They come from the same conception. They are both grandchildren of Abraham. They were both raised in the same place by the same parents in the same environment, yet they are as different as night and day. However, at least we might think that God's election of Jacob was based on foreseen behavior. We must understand that as unique as these two boys are, both Jacob and Esau are guilty of sin in their own way. Where the rubber meets the road is, neither of these sons deserve to be chosen by God. Yet God sovereignly chooses Jacob to establish His covenant with him. He does so because of His covenant purpose. He chooses to pass over Esau.

Paul argues this is because God's sovereign choice to save us isn't based on ethnicity, status, works, merit, or deserving—whether good or bad. This choice was made before birth, before action, in order that God's purpose of election might continue. Not because of works, but because of Him who calls. Therefore, God's choice of Jacob makes it clear that salvation isn't based on human merit, effort, works, foreseen faith, or our choice. It's based on God's sovereign purpose and His gracious call, which He made before the universe was created. This should cause us to rejoice, knowing we are saved because God chose us, loved us before creation. There's nothing we could do to earn His love, nor can anything take it away.

Paul anticipates objections regarding election, a topic that often causes concern. That's the reason why he continues writing chapter 9. Paul anticipates our objection in verse 14, where he asks, "What shall we say then? Is there injustice on God's part?" Paul answers, "By no means." We want to cry out—this is not fair. How can God choose one and reject the other before they've done anything? That's not only arbitrary—it's unjust. But Paul says, "By no means." Why? Verse 15 and 16: "For he says to Moses"—he's quoting Exodus—"I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."

So it depends not on human will or exertion, but on God who has mercy. Paul was quoting Exodus 3:19. God declares His absolute sovereign freedom to show mercy to whomever He chooses. So Paul concludes that salvation is entirely dependent on God's will. He's saying salvation doesn't depend upon us. Not our willingness. Not our running. Not our efforts. Not our decisions. Not anything inherently good or evil in us.

It depends entirely and exclusively upon the God who has mercy on the undeserving. Think about it carefully. It is clear that God is not bound by any duty to save anyone. Is God obligated to you? Does God owe you anything but wrath? Absolutely not. We have all sinned. We've all rebelled. We've all broken His law. We've all suppressed the truth. We all deserve judgment.

Therefore, if God chooses to save some and display His mercy, that is grace. This is the undeserved favor that God bestows upon us. That is mercy extended to those who do not deserve it. That's compassion for the unworthy. Also, if He chooses to pass over others and gives them the justice they deserve, that's not injustice, friends. That is perfect justice.

Paul continues in verse 17 and 18: "For the Scripture says to Pharaoh, 'For this very purpose I raised you up, that I might show my power in you and that my name might be proclaimed in all the earth.'" So then He has mercy on whomever He wills, and He hardens whomever He wills.

So we see God's sovereignty extends to the hardening of hearts, as Paul emphasizes in verses 17-21. To some He shows mercy, to some He hardens. But we also need to understand, Pharaoh hardened his own heart as well. Pharaoh deliberately ignored God's commands to let His people go. So when God passes over people, what He is doing is giving them what they want. You reject the gospel? Okay. You want to live eternally without Me? Okay. Have your own way. He judicially abandons them to their own desires, which are inherently sinful. But in both the mercy and the hardening, He displays His glory. Mercy reveals God's grace and compassion, while hardening removes restraints, allowing people to pursue their own sinful desires and remain in a state of sin. And that's a sign of continual, deliberate rejection of His grace. And when those people get passed over and God's judgment comes upon them, His justice and His power are displayed.

Paul knows another objection is coming. Verse 19: "You will say to me then, why does he still find fault? For who can resist his will?" If God is absolutely sovereign, how can He hold us accountable? That's a great question. How can He find fault? Paul's answer is stunning because he doesn't soften it. He doesn't try to explain it away. Verse 20 and 21: "But who are you, O man, creature of dust, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?' Has the potter no right over the clay to make out of the same lump one vessel for honorable use and another for dishonorable use?" Paul silences the objection by asserting God's absolute right as Creator. Friends, we need to stop apologizing for God being God. We don't owe anyone an explanation. We simply must accept God's sovereignty as He has revealed it.

God isn't answerable to anyone, so stop trying to justify or explain God's sovereignty. He's the Creator. And I like to tell people, all right, when you can speak your own universe into existence, then you can run it how you see fit. Until we can speak our own universe into existence, we must acknowledge God's authority. He is God, and you submit to Him as God. The clay doesn't dictate to the potter what type of vessel it's going to be. The potter has absolute power and authority over that lump of clay.

Verse 24 shows God's purposes plainly. What if God, desiring to demonstrate His wrath and make known His power, chose to satisfy purely His own will? Here's another perspective that makes sense about us: we are described as vessels of mercy prepared for glory, even us whom He has called, not just from the Jews but also from the Gentiles. So God's purpose in election is to display the full range of His attributes—His justice and mercy, His wrath and grace, His power and compassion. Notice, it's those whom He has called who respond to the gospel. Who does the calling? It's God, effectually drawing people by the Holy Spirit, including both Jews and Gentiles.

So this pattern of Jacob and Esau points ahead to the inclusion of Gentiles by grace as well. Now, let's study these two boys. We may have to make two sermons out of this, actually. But there is significant theological insight here, and there's no need to rush it.

We see Esau, right? So God chose to pass over Esau. That is, He chose to pass over him in covenantal terms. Doesn't mean that He didn't provide for him and bless him, because He did. Doesn't mean that He emotionally hated him. Just means He didn't choose him to be in the covenant line. Why? Was it because he was any worse than Jacob? No, it wasn't.

Now, let's talk about Esau a little bit. Hebrews 12, verse 16 talks about Esau, and it calls him a profane man. That is, a man who treats sacred things as common. That is, a man who tramples holy things. That's a man who has no regard for spiritual realities. Genesis 26 will later record that Esau will marry Hittite women in deliberate violation of the covenant. Remember, Abraham sends his servant hundreds of miles to find a wife for Isaac from among his own people. Esau doesn't care. He's going to marry Hittite women because he wants to live like a Hittite. And as we'll see here in a little bit, he's going to sell his birthright for a bowl of stew. He cares nothing about God, nothing about spiritual things.

And yet, he does have some moments of moral integrity. Because even though his brother swindles him out of the birthright, even though Esau swears to kill him years later, you know what he does? He forgives him. He shows more character than Jacob does. So, yes, he's a profane man, but he still has some moments of moral integrity. But those moments, even as significant as they are, do not sway God's choice. It doesn't change the fundamental reality that God chooses Jacob to be in the Messianic line.

Now, let's talk about Jacob because Jacob is no better than Esau. A lot of times we think, well, God chose Jacob because Jacob is going to be this spiritually inclined man. No. He's fighting his brother even before they're born; from birth, he's grasping Esau's heel, as we'll see in a moment. He's struggling. He's trying his best to obtain the blessing. And his very name is "heel-grabber"—deceiver, supplanter. In Genesis 27, he will deceive his blind father. He'll lie to him to steal the blessing. He'll struggle in Genesis 29 with his father-in-law, Laban. And even with his wives, there's going to be competition and manipulation and rivalry. Jacob is not a spiritually upright man. God did not choose Jacob because of his spiritual qualities or because he deserved it.

Jacob was a trickster. He was a deceiver. He was a schemer, a manipulator. He was a sinner from the womb, just like every one of us. He did not deserve God's grace. Yet God chose him. Does that sound familiar? So why does God love Jacob?

Well, God didn't choose Jacob because he was better. He wasn't. God didn't choose him because He foresaw faith. Election produces faith. Regeneration comes before faith in the order of salvation. We cannot believe until the Lord regenerates our hearts, because we are cold and dead and indifferent to the things of God. God gives us faith. Then we believe. God didn't choose Jacob because of anything he would do. Jacob did nothing to deserve God's choice. And likewise, we are saved by grace through faith, not of works, lest any man should boast. It is the gift of God. Amen. Hallelujah.

Friends, God chose Jacob for His own purpose and for His own glory, to display His grace. So he is a vessel unto honor. Why? So that we could say how great Jacob is? No. In fact, Moses is careful to document just how much an unworthy individual Jacob is. God chooses Jacob so that we can marvel at the grace of God and say, Lord, why on earth would you choose Jacob and turn him into Israel and make him part of the covenant line? That's the scandal of election. That is the scandal of grace. That is the scandal of the gospel: that He lavishes mercy and love and grace upon those who do not deserve it. That He takes deserving sinners, forgives them, changes them, and turns them into heaven-bound sons and daughters of the King. Praise God for that.

Charles Spurgeon asked a question when he was preaching on Romans 9. He said, the question is not, why did God hate Esau? The question is, why did God love Jacob? We can get hung up all day: why did God hate Esau? Esau? No, not Esau. He could care less whether God chose him or not. The question is, why did God choose Jacob? The shocking thing is not that God passed over Esau, who was a sinner who deserved judgment and could not have cared less, but that He chose Jacob, because Jacob deserved to be passed over.

What does this do? How do we apply this? It kills boasting. Romans 9:16: It depends not on human will or exertion, but on God who has mercy. Ephesians 2.8.9: For by grace—God's unmerited, undeserved favor—you have been saved through faith. This is not your doing. It is the gift of God. Not a result of work, so that no man can boast. Indeed, from salvation to the faith to receive that salvation, it is all a gift. We contribute nothing except our sins. We deserve nothing but wrath. And everything that God gives to us in addition to the wrath we deserve is all because of grace.

So the doctrine of election, instead of scandalizing us, should humble us. Because we should be like, Lord, why on earth? Out of all the people on earth, why did you reveal yourself to me? When you could have passed over me. When you could have left me in my sins to perish. When you could have sent me to hell. And I would have been happy going there because I love my sin, until You show me how egregious my sin is. Why? Why have you chosen to save me from your wrath? Why you? Why us? All because of the purpose of God, to the praise of the glory of His grace. He lavishes mercy on vessels of mercy.

It humbles us. When we were dead in sins, He quickened us, bringing us to life. When we were hostile to God, He has made peace with us. When we were unable and even unwilling to come to Him, left to ourselves, just like Esau, just like Jacob, that is when God intervened. That is when Paul tells us in Ephesians 1, He chose us before creation. Ephesians 2:5, He made us alive. Romans 8:30, He called us affectionately by the gospel, as part of His sovereign plan—Philippians 1:29. He gives us faith, in Titus 3:5. He regenerates us through His mercy and saves us according to His mercy, not according to the righteous things that we have done. According to His mercy, not by our works, but by His sovereign election He saved us. He gives us faith. He regenerates us. As Jonah himself declares, salvation is of the Lord. From beginning to end. From election to predestination. To choosing and calling. And justification and sanctification. To glorification. The golden chain of redemption. It is all God's work.

You say, but surely I have to do something. There's only two things you are commanded to do in Scripture: repent and believe. That is it. Not raise a hand. Not pray a prayer. Not come to an altar. Not sign a card. Not be baptized. Not join a church. Not try to stop sinning. Not try to better yourself. You're commanded to repent and believe the gospel. Period.

How are you saved? Repent and believe the gospel. Turn from your sin and place your faith in the Lord Jesus Christ in His finished work on Calvary. Trust in Him. That He lived a perfect life in your place. That He died the death you deserve to die. That He was buried, and on the third day, as God sovereignly willed, He rose from the grave. Do you believe that? Are you willing to turn from your sins? Then do it. That's all there is to it.

We have so muddied up salvation and made it a series of boxes we have to check. And it's not that. Repent and believe the gospel. That's it. Then go public by being baptized and joining the church and walking in fellowship with Christ. The fruits of repentance are not achieved by our efforts but are the result of God's sovereign choice, as seen in our obedience to His commands. That's it, ladies and gentlemen. That is it. Repent and believe the gospel.

As we close, what does this mean to us personally? I know you guys are like, what time is it? This man has lost his mind. Well, I was planning on getting through verse 34, but that clearly isn't going to happen this morning, okay? Because I can't start something we can't finish. And I'm not rushing through this. There's no need to rush God's word. When you preach Romans 9, you got to spend some time there, okay?

Personal application. How do we respond? Well, we realize what this means for us personally. If you are in Christ today, if you have faith in Jesus, if you love God, if you treasure His word, it's not because you are smarter. It's not because you are better. It's not because you are more spiritual—God's choice is not determined by human qualities. It's not because you are more sincere. It's not because you are more humble. It's not because God looked through the portals of time and like, I'm going to save that person because he's going to make a pretty good Christian. No, He looked through time and said, that's a vile, wretched sinner right there, but I'm going to magnify my grace by saving them. I'm going to save even the chiefest of sinners. I'm going to save Paul so that my grace might be magnified through him. That if I can save Paul, I can save anybody.

Spurgeon once said, I know we've quoted him once before, but I'll quote him again. He says, I believe in the doctrine of election because I am quite sure that if God had not chosen me, I would never have chosen him. And I am sure he chose me before I was born, for otherwise, he would never have chosen me afterward. Amen.

Before God made the universe, listen, loved ones, let's bring this home. Before God made the universe, before you were born, before you had done anything good or bad, just like Jacob and Esau, He loved you. Not for what you would do. Not for what He could get out of you. Not for who you would become. But because He is God. He chose you. He predestined you. He called you. He regenerated you. He gave you faith. He drew you to Christ. Therefore, friends, we have nothing to boast about save the cross of Christ. That is my boasting. That is my hope in life and death. It's not anything that I could do for Him, but what He has already done for me. Not anything that I will ever be, but because of who Christ is for me. That is my boast. That is my confidence. That is my righteousness. In light of this, that is my hope in Christ and Christ alone. Praise God.

Friends, this doctrine of election, it should birth radical, overflowing, unending gratitude. You didn't choose God. He chose you. Jesus told His disciples, "You didn't choose me, I chose you." You didn't find God. You were wandering as a lost sheep. He found you. You couldn't save yourself; you were dead. Can a dead person perform CPR on themselves? No. They are totally reliant on an outside agent to deliver them, to save them, to rescue them. He saved you. You were dead. He made you alive. You were an enemy. He made you a son. You deserve wrath. He gave you love.

At the end of Romans 11, go ahead and turn there. Romans 11, verse 33-36. Paul breaks out into a doxology. Now, he spent chapter 9, chapter 10, and chapter 11 talking about these deep theological truths of God's choice and the doctrine of election. And we're like, Paul, I just wish you could go a little deeper. Answer all my questions regarding this doctrine. But you know what? He does not. And he does so on purpose. You know what he does do? He simply magnifies the greatness of God's mercy. Notice what he says.

It's almost like he's writing, and then he just stops. He drops the quill, and he's like, you know what? I have nothing else to say but this. "Oh, the depth of the riches and wisdom and knowledge of God!" Amen. Who could devise such a plan? From eternity past, who could come up with such a plan of redemption? And who would? For so many who are so undeserving. Truly, the depth of His riches and wisdom and knowledge. How unsearchable are His judgments. How inscrutable His ways. For who has known the mind of the Lord? Who has been His counselor? Who has given a gift to Him that He might be repaid? For from Him, and through Him, and to Him, are all things. You and I, friends, were made by Him, and we are made for Him. To Him be glory forever and ever. Amen.

This doctrine of election, instead of causing us to fight with one another and argue and bicker about things that we don't completely understand, we should simply trust God, trust His wisdom, trust His ways, and be like, you know what? I don't understand it. But how can we understand an incomprehensible being? How can finite grasp infinite? We can't. If we could understand everything there is to know about God, then guess what? We would be God and He would not. There are certain times we just have to be like, you know what? I don't understand it. I know I don't deserve it. But I sure will take it. Praise God. I don't understand His grace. I don't understand why He chose me. I don't understand why He would die for me. But here I am. I'll take salvation. And you know what? I'm a trophy of His grace. I am a vessel of mercy, and I magnify His mercy. To Him be glory forever and ever.

It should cause us to fall on our face in worship. It should cause us to marvel at His sovereign grace. It should cause us to spend our life glorifying Him, because every bit of it, from beginning to end, everything God within us is His work, according to His choice, by His grace, to demonstrate His mercy and His love. One thing we need to understand is that God will get glory one way or the other. He will get glory out of vessels of mercy by demonstrating His grace and love in their salvation. He will also get glory out of vessels of destruction. How? Because He demonstrates His sovereign patience. How long He has suffered them. How many times He has given them the gospel, and yet it has been rejected. How He gave them life and breath and common grace, and yet they spat in His face and nailed Him to a cross and said, "Away with this man." He will get glory out of them when He judges them. And His judgment is not arbitrary. It is meted out. It is just. So whether you are a vessel of mercy or a vessel of wrath, He will get glory. You will display one or the other of His attributes.

So I'm going to ask you this morning, will you respond to His sovereign grace that is extended to you this morning? Who are the elect? We don't know. That's the reason why the gospel goes out to all people, to all creatures. God knows who they are. Those like Esau who are passed over, guess what? They don't care that they're Esau. It doesn't bother them one bit to be a vessel fit for destruction. They would rather be in hell than with the God they hate in heaven. That's what it boils down to.

But if you desire to be rid of your sin, if you desire a relationship with Christ, if you believe in Him, place your faith and trust in Him, if you hate sin and love righteousness, guess what? That's a good indication that you are indeed a vessel of grace. Those who are not do not care one way or the other. Those who are vessels of mercy will gladly receive this salvation that is freely given to them by Christ. The question is, will you receive it? Will you repent? Will you believe in the gospel?

So as they give us a hymn of invitation this morning, there's much to reflect on, much to pray about. And maybe you're unsure. Maybe you're unsure of your salvation. Maybe you're unsure of your standing with the Lord. And I know I've hit you with some heavy doctrine this morning. It's okay—wrestle with it. But be humble enough to recognize that He's God and you're not. But if you're unsure about your salvation, you can have the utmost assurance that you are saved by repenting and placing your faith in Christ because your salvation isn't contingent upon the prayer you've prayed. It's not contingent upon an emotion you've experienced. It's not even contingent upon how you felt or how sincere you thought you were. Your salvation depends not on your own efforts, but on your belief in the finished work of Christ. It's not even contingent on you—it's on Him. Do you trust Him? Do you believe Him? Are you willing to leave all and follow Him? Then praise God. Just trust Him.

You're a vessel of mercy then. And maybe this morning you just want to come and spend some time like Paul and just say, Lord, the depths of your wisdom and the boundless riches of your grace are unfathomable. I can't comprehend it. But, Lord, I just want to come and thank you for choosing me, for saving me, for the purpose of your sovereign grace. To the praise and glory of your name. You can come and pray."