That He May Have Mercy on All

Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!  Romans 11:33 

Romans 11:25–36 – Romans: The Righteousness of God
Fourteenth Sunday after Pentecost – September 3, 2023 (am)

I have a joyful task today! I have the privilege of opening up two passages of Scripture that stand against the backdrop of the fallen brokenness of this world and proclaim a contrasting words of encouragement to God’s people—this morning, one that includes an implicit invitation to worship that is all but unrivaled in the balance of God’s worship-saturated Word!

This evening is the conclusion of our tailgate series from Joh.14-16, Let Not Your Hearts Be Troubled: Jesus’ Parting Words of Encouragement to His Followers. We’ll be looking at vv.29-33 of c.16—Take Heart! And this morning we’re in the closing verses of Rom.11 that finish with Paul’s display of God’s highest aim in the salvation He sovereignly provides: to magnify His glory by enabling fallen sinners to enter into the worship and praise that flows from full enjoyment of Him. Let’s look at vv.25-36 under three headings.

A Fuller Explanation of Israel’s Situation 25-29

Paul opens this closing section of vv.11-32, but also of cc.9-11 as a unit, with a bold statement of something neither this Roman church nor any other believer up to our present day could’ve known apart from his statement here. So, he’s not being cheeky when he writes: 25 Lest you be wise in your own sight, I do not want you to be unaware (ignorant [TNIV]) of this mystery, brothers [and sisters]…. We need to stop there a moment.

One of the first theological definitions we learn as we start to study the Bible is the one for mystery—a truth previously hidden that has now been revealed in Christ, or in the gospel. That’s true. And that’s usually the way Paul uses the word. But there’s another definition of mystery, related but different, that comes out of Jewish apocalyptic—an event of the end times that has already been determined by God… but which is first revealed to the apocalyptic seer for the comfort and encouragement of the people of Israel (Moo 2018 730-1).

Do you hear the difference? Usually, we understand mystery as something previously hidden that we can see now, like Gentiles and Jews being joint-heirs of salvation as one new man in Christ (Eph. 3:4-6; 2:14-16). But here in Rom.11:25, together with 1Co.15:51-52, we see Paul using that older, Jewish apocalyptic definition of mystery. These are things we don’t see even now, nor will we see them until the last days.

Without these descriptions, then, we still wouldn’t know that we shall all [receive our resurrection bodies] in a moment, in the twinkling of an eye, at the last trumpet, even those of us who are alive at that time (cf. 1Th.4:13-17). Nor would we know that Israel’s hardening toward the gospel is both partial (a Jewish remnant does believe) and temporary (until the fullness of the Gentiles has come in [25]—until they’ve received Christ [Messiah] as Savior).

And that leads us to the statement that stands at the heart of today’s passage: 26 And in this way all Israel will be saved…. We could spend quite a while on this. What does Paul mean by all Israel? So far he’s used Israel to refer to ethnic Jews, to the Jewish remnant who savingly believe in Jesus, and to elect Jews and Gentiles as a unit. But throughout cc.9-11 he’s used it to describe ethnic Israel (nine of ten uses [Moo 2018 736]). But all here is almost certainly not referring to every individual Jewish person; that’s just not what Paul is emphasizing here. We saw last week that the best sense in this whole section (esp. vv.12, 15) is that Israel will turn to Christ in the last days in a way comparable to their rejection of Him in these present days. And perhaps that means every single Jewish person alive at that time will embrace Christ. But I’m just not sure that’s what we read here. A better way to understand this description, I believe, would be what commentators describe as the corporate entity of the nation. That’s the most common way this description, all Israel, is used in other Jewish literature—as referring to the nation as a whole and not to every single individual who is part of [it]. It’s like saying “the whole school turned out to see the football game” or “the whole nation was outraged at the incident (Moo 2018 737-8). So, Israel will embrace Christ in great numbers in the last days. And perhaps every single one of them will. But this first statement seems more like Paul’s meaning here.

26 And in this way all Israel will be saved…, as it is written, then Paul quotes from Isa.59:20-21(26-27a) along with a little slice of Isa.27:9(27b) and perhaps some echoes from Deu.33:2 or Psa.14:7 or 53:7 or 110:2 (Moo 2018 742) mixed in, but all toward making the point that it was always God’s intention to apply His salvation in the way He’s done it, summarized in v.28 and explained in v.29. 28 As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. 29 For the gifts and the calling of God are irrevocable.

Almost certainly Paul is referring back to the list of God’s gifts to Israel, His blessings (9:4-5), and, in His calling, to their election in Abraham (28b). And with this statement he’s finishing his argument in this section (cc.9-11). God will be faithful to His people and, thus, we can be absolutely confident that, despite any appearances to the contrary, the word of God has not failed (9:6).

Quick aside: take some time today to read Psa.89. It’s too long for us to read here but it is tremendously helpful in seeing how God’s blessing of Israel and His judgment of Israel are not only not incoherent, they’re not even incompatible! Psa.89 is attributed to Ethan the Ezrahite. It moves through sections where God’s faithful promises to Israel (1-2; 5-14), and especially to David (3-4; 19-29), are in the spotlight. It reaffirms that blessing comes to those who obey (15-18) and punishment to those who don’t (30-33); God is full of wrath against [them] (38-45). But even so, God straightforwardly affirms: 34 I will not violate my covenant or alter the word that went forth from my lips. And He underscores His future blessing of Israel (34-37). So, the final section of Psa.89 (46-51) before its closing benediction poses questions to God like, 46 …how long will your wrath burn like fire? (46) and, 49 … where is your steadfast love of old which by your faithfulness you swore to David? And these lead into a final petition that echoes Israel’s experience of Gentile arrogance at their stumbling (Rom.11:11). 50 Remember, O Lord, how your servants are mocked, and how I bear in my heart the insults of all the many nations, 51 with which your enemies mock, O Lord, with which they mock the footsteps of your anointed. Psa.89 is a great companion to Rom.9-11, showing us how best to respond when it looks like God’s promises and His actions aren’t matching up: we call out to Him in prayer to display His faithfulness, to avenge His people, and to vindicate His name! That’s the humility Paul is encouraging in Rom.(9-)11.

A Relevant Example for the Nations to Understand 30-32

Vv.30-31 here make an important contribution to Paul’s argument, but we can move through them rather quickly at this point because they essentially [recap] the process that Paul has described several times already, [namely that] God works out his purposes of salvation in history [by moving the focus back and forth] between Jews and Gentiles (Moo 2018 747). This could seem unnecessary or inefficient on even extraneous. But it serves a purpose that Paul makes explicit before he finishes this rich and unprecedented section of his letters.

We see that purpose expressed in the explanatory statement of v.32 32 For God has consigned all to disobedience, that he may have mercy on all. It’s a matter of fairness! We want to protect fairness by factoring in human freedom and choice. But God establishes fairness by putting everyone in the same place. We’re captive to our sin and therefore in need of His grace. And in His sovereign mercy He treats Israel the same as the nations. Israel has favored status because they were the original elect people through whom salvation has been delivered into this world. But when it comes to being reconciled to God, everyone, Jew and Gentile alike, has equal standing before Him, equal need. And then, just as we’ve already seen, he has mercy on whomever he wills (9:18).

A Worshipful Expression that All Creation Should Offer 33-36

Now that leads us up to one of the richest and most captivating expressions not only in this letter, but in our NT! It puts the finishing touches on this paragraph (11-32), certainly, and also on this section (cc.9-11). But really, it’s the culmination of the whole extended doctrinal section of this letter that explains the gospel to this church Paul hadn’t yet visited. And it sets us up for his transition into the response section (12:1-2) that begins with imagery just as vivid as he uses here!

But before we read it, we want to get ready for it. You don’t just rush into the presence of greatness, whether you’re visiting a head of state or viewing an artistic masterpiece. You prepare yourself. You get ready for it.

Think of all that we’ve covered so far, not our fight or our struggle to understand it, but our receiving it as the Word of God—an all-powerful, all-knowing, all-loving, judging, but merciful and saving God Whose ways are being described and delineated, expressed and explained.

Think of the glorious truth that rebel sinners even have a hope of being reconciled to their holy, Creator God, but also that this God accomplished their salvation fully at His own cost, and applied it fully according to His own gracious and sovereign will.

Think of the richness of the salvation described as God’s comfort in Isa.40; that sets the context for the first question posed here (34a [40:13]). Now think of the study of Who God is that we find in the book of Job; there’s the source of the second question (34b [36:22]). And God’s own questions posed to Job in that breathtaking encounter at the end of his story give us the third question (35 [41:11]).

And all of this walks us up to the closing benediction (36). Theology should lead to doxology. All talk about God should lead to the praise and worship of God. Paul is modeling that for us here. This, my friends, is the only proper response of the human heart to all that we’ve studied this morning (25-32), to all that we’ve studied in this section of Romans (cc.9-11), and to all that we’ve covered from the very beginning of this letter (cc.1-11). Far from being ashamed of the gospel (1:16), here is Paul’s response toward it. And I pray it’s our response as well!

Conclusion

Listen now to God’s Word and seek His grace to enter into this expression along with Paul. 33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable (untraceable, beyond understanding) his ways! 34 “For who has known the mind of the Lord, or who has been his counselor?” 35 “Or who has given a gift to him that he might be repaid?” 36 For from him and through him and to him are all things. To him be glory forever. Amen.

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Resources

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NEXT SUNDAY: Do Not Be Conformed to This World, Romans 12:1–8