The Immutability of God’s Purpose

The theme of Paul’s epistle to the Romans is stated in Romans 1:16: “I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile.” We see this explained further in Romans 2:9-10, where Paul writes, “There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; but glory, honor and peace for everyone who does good: first for the Jew, then for the Gentile.”

At the end of Romans 2 we are given a definition of who a real Jew is. In verses 28-29 we read, “A man is not a Jew if he is only one outwardly,” meaning through physical descent from Abraham or Jacob, “nor is circumcision merely outward or physical. No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men but from God.”

What is the relationship between Romans 1-8 and the section beginning in Romans 9, which deals with the question of the salvation of the vast majority of Jewish people? Rather than being an entirely new section, there is a logical connection between these two sections.

In the chapters preceding Romans 9 Paul instructs us in the doctrine of justification, the doctrine of sanctification, and the doctrine of glorification. In chapter 8 he speaks about God’s purpose, and so we read in verse 28, “And we know that in all things God works for the good of those who love him, who have been called according to his purpose.”

Here it is revealed that God has a purpose which cannot be frustrated by sin, Satan, demons, or arrogant human beings. What is God’s purpose? Paul writes, “For those whom God foreknew he also predestinated to be conformed to the likeness of his Son. . . .” God’s purpose is that a certain number of people out of the world of lost and fallen humanity be changed into the likeness of his Son, Jesus Christ. God loved these people from all eternity, predestinating them and calling them in time. He justified them and now they are on their way to final glorification. No enemy, no creature, can separate these people from the love of God. So at the end of Romans 8 we are instructed in terms of the ultimate assurance of our ultimate and final salvation. Paul says that God has a purpose, which has to do with God’s divine election, that will be fulfilled.

At this point the question naturally arises of why the vast majority of Jewish people-the chosen people of the Old Testament, the people of God’s covenant and law-seem to be excluded from this plan of salvation. Did God’s purpose with reference to them fail? And if it did fail, what ground and basis do we have for the great assurance of salvation Paul writes about in Romans 8? So there is a natural and logical connection of Romans 9-11 with Romans 8.

The question, then, is: Has God failed? Did his plan with reference to the Jewish people fail? Has God’s promise failed? If so, how can we be sure of our own final salvation? These are the questions we want to examine in this study.

The Justice of God’s Dealings with Man

Romans 9-11 speaks about theodicy, a term which comes from two Greek words-theos, which means God, and dike, which means justice. In this section there is an expression of theodicy, meaning the justification of God’s dealings with man in the face of the apparent failure of the word of God with reference to the salvation of the chosen people, the Jewish people of the Old Testament. In these chapters there is a justification given of God’s dealings with human beings. In Romans 9-11 Paul says that God’s purpose may appear to be contradicted but in truth it is not so. God’s purpose will always prevail, his word will always be fulfilled, and his plan will always be worked out. In other words, even though the vast majority of Jewish people rejected Christ and the salvation that he brought, Romans 9-11 tells us that God’s plan has not failed.

Paul’s Identification with the Jews

In these chapters we are also given a Christian philosophy of history, as Dr. James M. Boice observes in his commentary on this section. First, we find that Paul identifies himself with the Jewish people in the beginning of each chapter and expresses great concern and love for their salvation. So in Romans 9:1-5 we read,

I speak the truth in Christ-I am not lying, my conscience confirms it in the Holy Spirit-I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my brothers, those of my own race, the people of Israel. Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen.

Paul expresses the same thought in Romans 10:1, saying, “Brothers, my heart’s desire and prayer to God for the Israelites is that they be saved,” and in Romans 11:1, “I ask then: Did God reject his people? By no means!” In these chapters, Paul strongly identifies himself with the Jewish people.

The Doctrine of Election

Second, in these chapters we find an elaboration of the doctrine of sovereign election-God’s freedom in election. Although this is very interesting, it can also be greatly disturbing. But that is the way it is: The sovereign God is free to do what he wants to do.

We find the doctrine of God’s sovereign election expounded particularly in Romans 9:6-24. In verse 6 Paul writes, “It is not as though God’s word had failed.” Here we are introduced to an understanding of who is an Israelite in a spiritual sense. Paul continues, “For not all who are descended from Israel are Israel.” This is not unique to the case of Israel. It is also true of the people of the Gentiles. “For not all who are descended from Israel are Israel.” All Israel is not Israel. That is the point he is making. Paul goes on, “Nor because they are his descendants are they all Abraham’s children. On the contrary, ‘It is through Isaac that your offspring will be reckoned.'”

Here Paul is dealing with two children of Abraham: Ishmael, who was born to Abraham through Hagar, and Isaac, called the son of the promise, who was born to Abraham through Sarah. Although both were children of Abraham, the truth is that Ishmael was not chosen and not, spiritually speaking, an Israelite, while Isaac was. Even though Ishmael was physically descended from Abraham, he was not considered to be Abraham’s heir spiritually. This is disturbing, yet it is the truth. In other words, it is not the natural children who are God’s children, but the children of the promise who are regarded as Abraham’s offspring.

In verse 10 we read, “Not only that, but Rebekah’s children had one and the same father, our father Isaac.” Here we have a situation of sons born not only of the same father, but also of the same mother. In fact, Isaac’s children were twins, born at the same time. But Paul writes, “Yet before the twins were born or had done anything good or bad-in order that God’s purpose in election might stand: not by works but by him who calls-[Rebekah] was told, ‘The older will serve the younger.’ Just as it is written: ‘Jacob I loved, but Esau I hated.'” So here again we see the idea that it was not God’s purpose to save every physical descendant of Abraham but only some, who were also considered to be spiritual descendants.

Some people get upset by this passage, so let me tell you something that will relieve the distress. We must recognize that the apostle Paul is speaking about fallen human beings, each one of whom is, by virtue of existence as a son of Adam, under the wrath of God. That statement is disturbing, but it is the truth. Therefore, God has the right to show mercy to whomever he wants to show mercy. In this case the Bible tells us that he did not show mercy to Ishmael, who was son of Abraham, though not of Sarah, and he did not show mercy to Esau, who was the son of both Isaac and Rebekah and born at the same time as Jacob. Additionally, in the case of Esau, even before the twins ever did anything good or bad, while they were in their mother’s womb, God’s election revealed that the older would serve the younger.

In verse 14 Paul poses the question, “What then shall we say? Is God unjust?” Here we see theodicy-the justification of God’s dealings with man. Then Paul says, “Not at all! For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.'” These words tell us that Paul is dealing here with people who are fallen, people who need God’s mercy. In them is demonstrated God’s sovereignty and the absolute freedom he has in election.

In verse 16 Paul continues his argument, “It does not, therefore, depend on man’s desire or effort, but on God’s mercy. For the 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.'” Pharaoh was God’s chosen instrument of divine wrath because, as he displayed his judgment on Pharaoh, his name was exalted. PGM Paul concludes, “Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.” Again, we must keep in mind Paul is speaking about the fallen human race, who are already by nature under the wrath of God.

But then a person may ask, “If this is the way it is, why does God blame us? Who can resist his will? The answer is given: “Shut your mouth!” We find such theodicy also in the book of Job. After all the questions and dialogue, God finally showed up and said, in essence, “This is the way it is.” So in Romans 9:19 we read, “One of you will say to me: ‘Then why does God still blame us? For who resists his will?’ But who are you, O man, to talk back to God?”

The Wrath of God

In Romans 9:22 we find something yet more disturbing-the idea of the wrath of God. Paul writes, “What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath-prepared for destruction?” In Romans 11:22 we find another reference to this idea of God’s wrath: “Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness.” If we are Christians, we ought to be filled with humility and thankfulness before Almighty God for showing us mercy.

Paul asks, “What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath-prepared for destruction?” No one is entitled to live one day. If God allows a sinner to live eighty-five years, yet he never repents and trusts in Christ, it simply demonstrates the great forbearance and patience of God.

This is another very disturbing revelation, that God in his sovereignty and absolute freedom, displays his wrath upon certain people. This is called reprobation. That some people are prepared for destruction is an idea I don’t fully understand. But this is the way God does things, and I must believe divine revelation. There are certain people who are called objects of God’s wrath, upon whom God eventually displays his wrath, though he puts up with them for a time. We must understand this idea so that we can praise God for mercy shown to us in his sovereign freedom.

In verse 23 Paul begins, “But if he did this to make the riches of his glory known to the objects of his mercy . . .” You see, there are objects of wrath and then there are objects of mercy, “whom he prepared in advance for glory.” Oh, this is serious stuff-the freedom of God, the sovereignty of God, the authority of God! God does what he wants with objects like us who are sinners. Out of all fallen human beings who ever lived he chooses some to display mercy to, that they may become objects of glory, and he chooses others in which to display his judgment and wrath to-objects for destruction. Paul concludes, “even us, whom he also called, not only from the Jews but also from the Gentiles.”

So Paul deals, then, with the whole issue of the doctrine of sovereign election and God’s great freedom in exercising it. The purposes of God are never altered. His purpose stands, even though the vast majority of people of Israel reject him.

Israel’s Rejection of Christ

Next, we see in this passage is that Israel herself is to be blamed for her rejection of Christ, as we read in Romans 9:30 through chapter 10. In Romans 10:2 Paul writes, “For I can testify about them that they are zealous for God, but their zeal is not based on knowledge.” The Jews’ whole understanding of the way of salvation was twisted and based on self-righteousness, and they didn’t understood that it is reprehensible before God. It was revealed in the Old Testament that all human righteousness is like filthy rags, but when we examine the prayer of the Pharisee in the temple (Luke 18), we see that this self-righteous man was really only justifying himself and telling God how great he was. Most Jews completely misapprehended the whole idea of salvation and the blame rests with them for not understanding the gospel message revealed in the Old Testament.

The True Way of Salvation

In Romans 10 we are given an exposition of what the true way of salvation is and, again, this is another exposition of the doctrine of justification by faith. In Romans 10:10 we read, “For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved.” In other words, salvation comes only to those who do not work, but believe and trust in the person and work of Jesus Christ.

In this section Paul gives some understanding of who out of all Israel will be saved. We were given a clue in Romans 9:6 when Paul declared, “For not all who are descended from Israel are Israel.” In Romans 9:27 we find a quotation from Isaiah 10:22-23, which tells us that Paul did not make these ideas up but received them from the pages of the Old Testament. There we read, “Though the number of the Israelites be like the sand by the sea, only the remnant will be saved.”

In Romans 11:2 Paul begins, “God did not reject his people whom he foreknew.” That is true: God always saves those whom he foreknew, and in the company of saved people, there are Jews as well as Gentiles. Paul continued, “Don’t you know what the Scripture says in the passage about Elijah-how he appealed to God against Israel: ‘Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me’?” What was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” That figure may sound too high, but when you consider the vast number of Israelites, seven thousand is a tiny minority. That is why the word “remnant” is used.

In verse 5 Paul writes, “So too, at the present time, there is a remnant chosen by grace.” Paul was referring to the fact that some Jewish people were being saved. In fact, the early church consisted mainly of Jewish people. There are people who are chosen by grace who are remnants foreknown by God from the foundation of the world. Such people are going to be saved. God’s plan of salvation does not fail.

In verse 7 Paul asks, “What, then? What Israel sought so earnestly it did not obtain, but the elect did.” The elect, including Paul himself, obtained this salvation. That is how a holy God justifies sinners. That is why this is a theodicy in which Paul is justifying God’s dealings with man.

Romans 11:25-27 seems to indicate that God has a plan for Israel and that a large number of people from the Jewish nation will one day be saved. This is a difficult passage interpreted differently by many people. There we read,

I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. And so all Israel will be saved. As it is written: ‘The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.

Based on this passage, many people believe that there is going to be a future revival among Jewish people and that a large number of them will come to confess Jesus Christ as Lord.

God Alone Knows

Finally, Paul speaks of the inscrutability of the mind of God, especially in relationship to these questions. In Romans 11:33-36 Paul exclaims,

Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! ‘Who has known the mind of the Lord? Or who has been his counselor?’ ‘Who has ever given to God, that God should repay him?’ For from him and through him and to him are all things. To him be the glory forever and ever!

God’s ways are beyond human comprehension. Therefore, we must be characterized by humility when we try to understand these portions of Scripture. We must come to God and say, “O God, you are so big and incomprehensible. No one can fathom your ways; and yet, O God, you have shown mercy to me, a rebel, a sinner, and I praise you for it!”

I pray that God will give us great humility as we study these chapters so that we can worship and praise our God for the mercy he has shown us. I pray that we will not complain or argue with his plan, but thank him for choosing, electing, predestinating,, calling, justifying, and sanctifying us, and for the great assurance that we have that his plan for his people will be fulfilled. Amen.