There is a huge problem with taking what Paul says to the Galatians and applying it “directly” to what Paul is saying to the Romans (also remember the Romans would not have had the Galatian letter). Paul specifically states to the Galatians: “24 These things are being taken figuratively…” and then Paul goes on to use Sarah to represent the freedom (Spirituality) under the promise and Hagar to represent the slavery under the Law (fleshly control). Does Paul tell the readers in Rome “These things are being taken figuratively”?
In Gal. Paul talks about the two “women” (one a slave and one free)representing represent “freedom and slavery” Gal. 4: 24”…The women represent two covenants.”, but in Romans Paul does not mention Hagar and also uses one woman Rebecca to convey his idea, so could Rebecca represent both freedom and slavery?
Could Paul have used Rebecca in what he was trying to get across figuratively to the Galatians (if so how), because if Paul could not, than Paul is teaching a different message in Roman’s 9?
Okay - I hope that the following might address the points that you rightfully bring up. I am not asserting that what follows is the correct understanding of Romans 9, but just an attempt at dealing with the difficulties it seems to present.
6It is not as though God’s word had failed. For not all who are descended from Israel are Israel. 7Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.”
It is
through Isaac that your offspring will be reckoned. Not that Isaac himself was guaranteed salvation because he, as opposed to Ishmael, was chosen to be the blood-line through whom Christ would come. Let's be clear, Isaac had faith (Hebrews 11) because he chose to, not for any other reason.
8In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.
You are not to be considered a child of God through physical descent. The promise was to Christ.
9For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” 10Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. 11Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: 12not by works but by him who calls—she was told, “The older will serve the younger.” 13Just as it is written: “Jacob I loved, but Esau I hated.”
Paul is underlining his central point - God chose those through whom Christ would come. The promise would not come through the offspring of Esau.
Now, it is clear to me, that Paul, in establishing this, is also establishing a principle which applies to an individual's salvation as well. Jacob did not do anything to merit the fact that Christ would come through his line. God chose. This is paralleled in the fact a man will not be saved through works of the law. God chose...that is, God chose to provide salvation in the person of Jesus Christ - and since faith in Christ is not a work, then we are not meriting salvation, but become included as heirs in God's choice...Jesus.
14What then shall we say? Is God unjust? Not at all! 15For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”
God had every right to do it this way.
16It does not, therefore, depend on human desire or effort, but on God’s mercy. 17For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” 18Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.
God is merciful to those in Christ, and they are in Christ because of faith. Faith is not a work. Pharaoh, like all men, was rebellious, but even if he had been less evil, it would not have availed him of salvation. Salvation is only through faith. Paul also confirms that willful rebellion against God produces hardening. Again, though, we are not saved through being 'good'.
19One of you will say to me: “Then why does God still blame us? For who is able to resist his will?” 20But who are you, a human being, to talk back to God? “Shall what is formed say to the one who formed it, ‘Why did you make me like this?’” 21Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?
All men, at some point, resist God's will. Only God's elect, Christ, and those in him would equate to pottery made for special purposes.
22What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction? 23What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory— 24even us, whom he also called, not only from the Jews but also from the Gentiles?
Paul makes the same point.
