The Fullness of God’s Salvation (Romans 11:25–27)

By | December 11, 2024
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Romans 11:25–27 provokes many questions for the interpreter of Scripture, including the phrase “And in this way all Israel will be saved” (Rom 11:26), which one commentator calls “the storm center in the interpretation of Rom. 9–11.”1 What follows are a summary of many of those questions, as well as a summary of answers for those questions.

Romans 11:25

  • What is the mystery?
  • What is the nature of Israel’s partial hardening?
  • What is the fullness of the Gentiles?
  • When will this fullness come in?

Romans 11:26a

  • What is the meaning of “in this way”?
  • Who is Israel?
  • Who is all of Israel?
  • When exactly will all Israel be saved?

Romans 11:26b–27

  • What verses are being quoted?
  • Who is the Deliverer?
  • Why does Paul change Isaiah’s preposition to say that the Deliverer comes “from” instead of “to” Zion?

An article of roughly 500 words can barely explain its conclusions. Nonetheless, the conclusions that follow seem, at least to me, to be fairly clear if one has properly understood Romans 11 up to this point. The whole chapter is primarily about how God will save Israel in the future.

Romans 11:25

If the “mystery” here is something new, we already know that part of Israel is hardened (cf. Rom 11:7) and that the Gentiles are being saved (cf. Rom 11:11, 15. 22) until God has achieved their salvation “fullness” (quantitatively and qualitatively; cf. Rom 11:12 with 9:4–5). The mystery has to do with something else—timing, namely, that God will not save all of national Israel “until the fullness of the Gentiles has come in.” When God’s salvation fullness for the Gentiles is complete, the mystery is that then, after that, God will save national Israel.

Romans 11:26a

“In this way” refers to God’s manner of saving Israel, but this “way” refers to the timeframe of Romans 11:25. “In this way,” then, means that God saves Gentiles first, then “all Israel will be saved.” And “All Israel” is national Israel—not every single Israelite from all time, every Israelite that makes up the remnant, every “true, spiritual Israelite” who might be an ethnic Gentile or ethnic Jew, and definitely not national Israelites who have a special way to God apart from Jesus Christ. Just as Paul has already referred to national Israel ten times in Romans 9–11 (Rom 9:6, 27, 31; 10:19, 21; 11:2, 7, 25), one instance being in the verse immediately prior to this verse, so also this verse refers to Israel as corporate, national Israel. This Israel will be saved at Christ’s return.

Romans 11:26b–27

Paul grounds the truth of Israel’s salvation and its future timing in a combination of Isaiah 27:9 (“when I take away their sins”), Isaiah 59:20–21 (the rest of the quotation in Romans 11:26b–27), and maybe Psalm 14:7 or Psalm 110:2 (because Paul changes Isaiah’s “to Zion” to “from Zion”). In context, the Deliverer is Christ who, at His second coming, saves the entirety of national Israel in fulfillment of the New Covenant (cf. Jer 31:31–34). He and His salvation either come from earthly Zion (Jerusalem) because that is there where He died and arose, or He comes from heavenly Zion (heaven) as He descends to save His nation (cf. Heb 12:22).

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  1. Douglas J. Moo, The Epistle to the Romans (NICNT; Grand Rapids: Eerdmans, 1996), 719. [↩]

Dough and Lump, Root and Branches: Paul’s Illustrations in Romans 11:16–24

By | November 26, 2024
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Romans 11:16–24 memorably illustrates Israel’s future salvation in two ways. First, Paul speaks of “the dough offered as firstfruits,” something which eventually becomes “the whole lump” (Romans 11:16a). Second, he speaks of “the root” and its outgrowth, “the branches” (Romans 11:16b). He then expands this second illustration to include Gentiles as well (Romans 11:17–24).

What are the points of analogy for each of these items in Paul’s illustrations?

The preceding context indicates that the lump and branches in Romans 11:16 refer to a future, saved Israel. Israel will enjoy a “full inclusion,” an “acceptance” that means “life from the dead” (Romans 11:12, 15). Likewise, whatever the holy dough or root may be, we can conclude that the holy lump and branches are figures for a future, national, and holy Israel.

So then, what is the dough? And what is the root?

Whatever they are, if the lump and branches both refer to the same thing (future Israel), it is likely that the dough means the same thing as the root as well. Paul says no more about the dough and lump past Romans 11:16a, but he does say more about the root and branches. So, if we investigate Romans 11 to identify the root, we will be able to identify the dough.

The figure of a holy root with holy branches seems to find its best parallel in clear terms in Romans 11:28–32. This passage describes present-day, unbelieving Israelites as presently beloved for the sake of their forefathers (Abraham, Isaac, and Jacob). Though disobedient, they will receive mercy on the basis of God’s gifts and calling that He gave so long ago. Thus, the root of the patriarchs and God’s promises will give life to Israel’s branches in the future.

This being said, the olive tree in Romans 11:17–24 seems to be something like “the tree of Abrahamic blessing.” The salvation God promised to Abraham and his believing, physical descendants—God gives the same to Gentiles as well (cf. Romans 4:13–25). So, it is appropriate for Paul to speak of the Gentiles as a branch grafted into this tree (Romans 11:17, 24). For the Israelites (see Romans 11:17), “some of the branches were broken off” (the hardened portion of Israel; cf. Romans 11:7, 25) while “the others” remained (Israel’s remnant; cf. Romans 9:27; 11:5). But all of Israel’s branches “will… be grafted back into their own olive tree” (Romans 11:24).

But why two illustrations?

It seems the dough and lump emphasize the notion of holiness. Like the dough presented as holy to God who blessed the harvest (cf. Numbers 15:17–21), so also the patriarchs and their irrevocable promises anticipated a holy Israel in time to come. As for the root and branches, Paul used this illustration to emphasize of the variety of branches (peoples) and how they have their part in what God promised to Abraham long ago.

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Israel Yesterday, Today, and Tomorrow: An Overview of Romans 11:11–36

By | November 20, 2024
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Ever since its inception, Israel has never been a fully believing nation. Some of the Israelites were believers, however. Abraham has always had a spiritual offspring among his physical descendants (Rom 9:6–7). Even in the darkest chapters of Israel’s history, so it is today—“there is a remnant” (Rom 11:5; cf. 11:3–4). Generally speaking, however, Israel rejected Christ, rejects Him now, but will accept Him in the future. There will be a time when all of Israel believes.

In Rom 11:11–32, Paul repeatedly explains (five times!) this threefold cycle of God’s plan for Israel: (1) past rejection; (2) present hardening (which means salvation for the Gentiles); and (3) future acceptance of Christ. Like Rom 11:1–10, Paul begins this passage with a question, an emphatic answer, and then an extended explanation. The question is whether or not Israel rejected God so as to be forever rejected by Him. Paul emphatically denies that God has set Israel aside and then explains His plan for Israel. Along the way, he explains that Israel’s present hardening means salvation for the Gentiles. The following briefly takes us through each cycle, ending with how to apply this passage to us today.

Cycle 1: Romans 11:11–12

In the past, Israel “did… stumble,” which was “their trespass” (Rom 11:11, 12) and “their failure” (Rom 11:12). Presently, “salvation has come to the Gentiles,” also described as “riches for the world” and “riches for the Gentiles” (Rom 11:11–12). In the future, “much more” salvation riches will come to Israel with “their full inclusion,” a fullness of experiencing all the privileges God granted to her (Rom 11:12; cf. 9:4–5).

Cycle 2: Romans 11:15–16a

Speaking of Israel, “their rejection” is clear, which led to “the reconciliation of the world,” that is, anyone in the world who believes in Christ. After “their rejection,” “their acceptance” comes in the future, an acceptance that coincides with a resurrection, “life from the dead” (Rom 11:15). Paul’s “dough-and-lump” illustration could picture Israel’s forefathers as the dough of firstfruits (cf. Rom 11:28), anticipating the salvation of the whole lump of Israel in the future (Rom 11:16a).

Cycle 3: Romans 11:16b–24

In the cultivated olive tree of salvation blessing, nourished by the root of Abrahamic promise (cf. Rom 11:28), Israel’s “branches were broken off because of their unbelief” (Rom 11:20). Presently for us as Gentiles, we, “although a wild olive shoot, were grafted in among the others” (Rom 11:17). And if God can graft wild branches into a cultivated tree, we can be certain that God will save Israel in the future—“how much more will these, the natural branches, be grafted back into their own olive tree” (Rom 11:24).

Cycle 4: Romans 11:25–27

While a remnant of Israelites believe (Rom 11:5), “the rest were hardened” (Rom 11:7). Paul uses this language again to say that “a partial hardening has come upon Israel” (Rom 11:25). During this hardening, God also extends salvation to the Gentiles “until the fullness” of this salvation “of the Gentiles has come in” (Rom 11:26). “In this way” (saving Gentiles first, then Israel) “all Israel will be saved” (Rom 11:27). God will send Christ from His throne to “banish ungodliness from Jacob” and “take away their sins” (Rom 11:26–27; cf. Isa 27:9; 59:20–21).

Cycle 5: Romans 11:28–32

Israel rejected “the gospel,” and thus Israelites “are enemies” and “have now been disobedient” (Rom 11:28, 30). This continued enmity, however, is “for your sake,” meaning that we presently “have received mercy because of their disobedience” (Rom 11:30). Likewise, Israel “also may now be shown mercy,” presently to its remnant, and to the whole of the nation at Christ’s return (Rom 11:31).

What do we do with this information?

A survey of this passage is incomplete without its own three points of application.

First, we must think humbly of our salvation.

Paul explicitly calls out Gentile Christians (Rom 11:13) and humbles us with these commands: “do not be arrogant” (Rom 11:18); “Do not be conceited” (Rom 11:20); he does “not want” us to “be wise in your own estimation” (Rom 11:25); but “See… the kindness… of God” in salvation (Rom 11:22). (And, of course, Jewish Christians should be humbled by their salvation as well.)

Second, we must persevere in the faith.

Instead of arrogance, we “fear” God’s judgment against unbelief (Rom 11:20). Instead of apostasy, we “continue in His kindness,” lest we “too will be cut off” (Rom 11:22).

Third, we worship God for His glorious plan of redemption for Israel and Gentiles.

Israel’s rejection of the gospel means salvation riches for the world. And after that, God will give His salvation riches to all of Israel as well. His wisdom, knowledge, judgments, and ways to plan and bring this all about are beyond our comprehension and are cause for us to worship Him. “To Him be the glory forever. Amen!” (Rom 11:36; cf. 11:33–36).

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The Remnant and the Rest of Israel (Romans 11:1–10)

By | November 15, 2024
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Romans 9–11 is central to understanding God’s plan for Israel. We learned in Romans 9 that a remnant of Israelites believe, thanks to the electing grace of God. From God’s perspective, He chose Israel for salvation, and specifically, a remnant within Israel who would be “truly Israel” (cf. Rom 9:6, 27). We then learned in Romans 10 that, though everyone (Jew or Gentile) who believes in the Lord will be saved, the majority of Israelites have been not believed but have been a disobedient and contrary people (cf. Rom 10:3, 13, 21). They are responsible for their unbelief.

Feeling the weight of Israel’s unbelief, Paul asks a question that he answers all the way through Romans 11:10. “Has God rejected His people?” (Rom 11:1). (In context, Israel is this “people.”) The answer is an emphatic “no,” and Paul also points to himself as an Israelite that God has saved (Rom 11:1).

Paul then answers his question again: “God has not rejected His people,” adding the description, “whom He foreknew” (Rom 11:2). This description functions as a second reason Paul knew God had not rejected Israel. As we saw in Rom 8:29–30, those who are foreknown are also predestined, called, justified, and glorified. So, if Israel was foreknown by God, Israel will also be glorified. To clarify, God foreknew and will glorify the remnant within Israel, those who believe and make up “all Israel” (Rom 11:26).

A third way Paul demonstrates that God has not rejected Israel is to review what God said to Elijah. God reminded Elijah that there was a remnant of believing Israelites in his day (Rom 11:3–4; cf. 1 Kgs 19:10, 14, 18), an example of God’s dealings with Israel today—there is a remnant of believing Israelites, chosen by His grace and not on the basis of their works (Rom 11:5–6).

But what about the rest of the Israelites? In short, “the rest were hardened” (Rom 11:7). As with Israel in Moses’ day and in Isaiah’s prophecy, so the nation is today—God has judged the majority of the nation with spiritual blindness and deafness (Rom 11:8; cf. Deut 29:4; Isa 29:10). As a result, unbelieving Israel would be as David’s enemies in his day—stumbling about in darkness with a false sense of peace, headed for destruction (Rom 11:9–10; cf. Ps 69:22–23).

In summary, there is a believing remnant of Israelites today (Rom 11:1–6), but the rest are hardened (Rom 11:7–10). Thankfully, that’s not the end of Isreal’s story. As we will see in Romans 11:11–32, stated in short in Romans 11:11–12, we could map Israel’s past, present, and future like this: (1) Israel rejected God; (2) so God now shows His salvation riches to the Gentiles in order to make Israel jealous; and (3) God will save Israel in full in time to come (cf. Rom 11:26).

God is faithful to Israel and has not rejected the nation that He foreknew. Just the same, He is faithful to us. If we are foreknown, predestined, called, and justified, our hope is sure—we will be glorified one day, perfectly conformed to the image of the Lord Jesus Christ (Rom 8:18–30). Stated another way, Romans 9–11 encourages us that Romans 8 will happen. What a wonderful God we have who will fulfill our hope one day!

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Good Reminders from God’s Word about a Nation’s Leaders

By | November 7, 2024
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Let it out—a four-year sigh of relief—another presidential election is over.

For Christians, it was patently obvious that the winning candidate was friendlier to Christianity than the other. At his rallies, there were chants of “Christ is King!” Whatever the motivations for this chant, we can be thankful that our country has a measure of tolerance and even promotion of the name of Christ (cf. Phil 1:18), a name for which Christ Himself promised we would suffer (Luke 21:12, 17).

At one of her rallies, the shout “Jesus is Lord!” was met with what was most likely a taunt to provoke the cheers of her attendees: “Oh, you guys are at the wrong rally.” Though it was quarrelsome for these protesters to interrupt her rally (cf. 2 Tim 2:24–26), we learned much about her and her attendees with their response to the truth of “Jesus is Lord.”

Whatever the next two months or four years hold, the truth of God’s Word about leaders is timeless and endures forever. The following thoughts are simple but good reminders from God’s Word about our civil rulers, whoever they may be.

We should thank God for righteous leaders.

Mentioned above, our incoming president shows a measure of friendliness towards Christians. If we consider his election as the answer to the prayers of many Christians (i.e., considering the alternative candidate who was obviously unfriendly to Christianity), we can rejoice in the anticipation of civil righteousness and the continued tolerance of Christianity in America (Prov 11:10; 28:12). May he be a minister of God for our good and punish evildoers (Rom 13:4).

We should obey our leaders.

As long as we are not being told to obey men instead of God in some way, we should obey our leaders. At the very least, God instituted government to protect its people (cf. Gen 9:5–6), and this governance requires taxes to fund those who “bear the sword” (cf. Rom 13:4, 7). We obey them because God has put them in leadership for our good.

We should pray for our leaders to rule righteously.

We pray for kings and governors to lead in such a way so that we might live peaceful and quiet lives (1 Tim 2:1–2). We please God with these prayers because, as He answers them, we are able to give the gospel freely, in keeping with God’s desire for the salvation of all men (1 Tim 2:3–4). He sent His very Son for a ransom for all, and we give testimony to this truth (1 Tim 2:5–7).

We should pray for the salvation of our leaders.

Nations and their leaders often seek to break themselves free of the Father and the Son (Ps 2:1–3). God laughs and warns them of wrath unless they submit to Him (Ps 2:4–9). He addresses them specifically and commands them to be warned, serve Him, and show homage to His Son (Ps 2:10–12). Let’s pray that they do so that they can be blessed like us who have found refuge in Jesus Christ (Ps 2:12b).

We should trust God alone.

As great as any leader might be, if he is not Jesus Christ, he does not provide salvation as God does through Jesus Christ. We do not trust in these leaders as we would trust Christ because they are men who die, depart, and return to the earth, taking their best plans with them (Ps 146:3–4). God alone reigns forever and has the power to save (Ps 146:5–10). We should give our fullest trust to Him alone.

We should pray for earth to look like heaven.

Jesus teaches us to pray, “Thy will be done, on earth as it is in heaven” (Matt 6:10). In heaven, angels obey. The saints who have gone before us join them in worship day by day. What a wonderful thing it would be if the world and its leaders would live and rule in such a way as to make earth look like heaven!

We should pray for heaven to come to earth.

We also know that earth will never look like heaven until the coming kingdom of Christ, a kingdom hastened by our prayers (Matt 6:10). Christ will bar unbelievers from entering this kingdom (Matt 25:31–46) and rule with a rod of iron (Ps 2:9; Rev 2:27). And it gets even better after that—His kingdom gives way to a perfect creation in which the Father Himself comes down to dwell with man (1 Cor 15:24-28; cf. Rev 21–22). Let us pray for His kingdom to come.

We praise God for leaders who are friendly to Christianity. We are thankful for an election that gives Christians a sense of peace for years to come. And better yet, we pray that these leaders, presidents included, would know Jesus Christ as Lord and Savior and rule as Daniel and Joseph for the good of the church until Christ comes again.

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Send, Preach, Hear, Believe, and Call on Jesus Christ (Romans 10:14–21)

By | October 24, 2024
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In Romans 9–11, Paul addresses Israel’s present unbelief and future salvation. A quick sketch up to Romans 10:14–21 is that chapter 9 discusses this unbelief from God’s perspective while chapter 10 explains it from Israel’s perspective. Israel has rejected the righteousness of God in Christ because she pursued her own righteousness through the law, a pursuit that would never reach its goal (cf. Romans 9:30–10:13).

“Then” introduces a new section (Romans 10:14), connecting Romans 10:14–21 with Romans 10:13 with the repetition of the word “call.” The subject of Paul’s words is unclear as he spoke of “everyone” (Romans 10:13), leaving the identity of the repeated “they” unclear in Romans 10:14–18. However, Paul clearly identifies “Israel” in Romans 10:19, the main subject of Romans 9:30–10:21 (cf. Romans 9:31; 10:21). Putting these facts together and considering what follows, Paul’s aim in Romans 10:14–21 is explain why most of Israel has not believed or called upon the Lord for salvation. What he says of Israel could apply to other unbelievers as well.

Paul asks four “how?” questions in Romans 10:14–15a. How can one (1) call without believing, (2) believe without hearing, (3) hear without preaching, or (4) preach without being sent? For those who are sent, their feet are as beautiful as those who will tell Israel the good news that God’s eschatological wrath has ended and blessing has begun (Romans 10:15b; cf. Isa 52:7). Those “sent” (Greek, apostellō) could be apostles like Paul or Christians in general as Paul does not identify who these messengers are.

Paul then clarifies that “not all obeyed the gospel,” a roundabout way of saying that only a few Israelites have believed (Romans 10:16a; cf. 9:6, “not all who are descended from Israel belong to Israel”). As few believed Isaiah about the coming Servant, so also few Israelites now believed in the same, the Lord Jesus Christ (Romans 10:16; cf. Isa 53:1).

The problem for Israel was not hearing. Just as general revelation wordlessly speaks of the glory of God to all of creation, so also “the word of Christ” (Romans 10:17) had analogously been spoken to the Jews and Gentiles (Romans 10:18; cf. Ps 19:4).

Neither was the problem for Israel its understanding (Romans 10:19a). They simply refused to obey the call to salvation. Moses even prophesied that Israel would not believe while others would, provoking them to jealousy and anger (Romans 10:19b; cf. Deut 32:21). Additionally, the principle behind a prophecy of what God will do for future Israel applies to the Gentiles now—we have found God who has shown Himself to us, though we neither sought nor asked for Him (Romans 10:20; cf. Isa 65:1). The next words of this same prophecy in Isaiah are true of Israel today—they are “disobedient and contrary” to believe and obey the gospel, even when God has lovingly held out His hands to them “all day long” (Romans 10:21; cf. Isa 65:2).

While this passage deals primarily with Israel, it teaches us much for the church today. In order for anyone to believe, Jew or Gentile, we must send preachers who preach so that the lost can hear, believe, and call upon the Lord for salvation. Not all will believe, but many will. And while God is just to judge those who reject Him while never having heard the gospel (cf. Romans 1:18–21), it is a frightful thing to think of what might have been for some if we had only shared with them the gospel. May God help us to fervently spread the word of Christ today!

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The Righteousness of Christ: Closer Than You Think (Romans 10:5–13)

By | October 16, 2024
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Anyone who attempts to earn his own righteousness, however zealous he may be, carries out a fool’s errand. His attempts will only fail. Even using the Old Testament law this way will end in failure. The Law is not a ladder to heaven for us but acts more as glasses and a club to expose and condemn our sin. Moreover, this approach rejects Christ as the end of the law and the end of righteousness for everyone who believes in Him. These thoughts lead us into Romans 10:5–13 (cf. Romans 9:25–10:4), a passage that emphasizes just how easy it is to receive the righteousness of Christ.

One kind of righteousness is out of reach (Romans 10:5).

Romans 10:5 identifies a “righteousness that is based on the law,” the kind that a “person… does” in order to “live” forever (cf. Leviticus 18:5). However, the problem is that we are sinners who will never perfectly obey the law to merit such a righteousness. Christ did, however, and it is by His “obedience the many will be made righteous,” that is, as we receive this righteousness by faith (Romans 5:19). What we could never do, He did for us.

Another kind of righteousness is not far away—the righteousness of Christ (Romans 10:6–7).

Paul then contrasts “the righteousness that is based on the law” with “the righteousness that is based on faith” (Romans 10:5, 6). He clusters quotations from Deuteronomy 9:4 and 30:12–14 to show us that we need to go neither to heaven above or the abyss below to find a righteous standing before God. This righteousness is not inherent within us (cf. Deuteronomy 9:4–6), but Christ came down from heaven to obey the law in perfection, and, after suffering its death penalty on our behalf, came back from the abyss as well.

In fact, this righteousness is closer than you think (Romans 10:8–13).

Neither in heaven nor the abyss, “the word of faith” about Christ is “in your mouth and heart” (Romans 10:8). Like the Law for Israel long ago, so it is with the message of Christ today—it is something that we can simply speak for ourselves and believe within our hearts (cf. Deuteronomy 30:11–14). Specifically, if we believe and confess “that Jesus is Lord” and “that God raised Him from the dead,” we “will be saved” (Romans 10:9–10; cf. Acts 2:36; 1 Corinthians 12:3; Philippians 2:11). This belief in Christ will not disappoint us when we stand before Him (Romans 10:11; cf. Isaiah 28:16), no matter who we are (Romans 10:12). “Everyone who calls on the name of the Lord will be saved” (Romans 10:13; cf. Joel 2:32).

Looking for righteousness in ourselves or searching for it far and wide will leave us empty and hopeless. We need simply to believe and confess that Christ is our risen Lord whose righteousness is to us by faith. What a gift His righteousness is!

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Righteousness: Accomplished in Jesus Christ (Romans 10:1–4)

By | October 15, 2024
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Although Romans 9–11 is primarily about God’s dealings with national Israel, Paul also talks about Gentiles along the way. Paul begins (Romans 9:1–5) and ends (Romans 11:25–32) these chapters with Israel, and he speaks of them in Romans 10 as well—he prays “for them” (Romans 10:1; cf. 9:31) and repeatedly identifies Israel as the subject of his words (Romans 10:19, 21). Chapter 10 examines Israel’s unbelief (cf. Romans 10:1–3, 21).

In Romans 10:1–4, Paul reveals his sorrow and anguish again (cf. Romans 9:1–3) by noting his desire and prayer that Israel would be saved, a prayer that will be answered one day (Romans 10:1; cf. 11:26).Until then, Israel has “a zeal for God,” but this zeal is unfortunately misguided—it is “not according to knowledge” (Romans 10:2). Some Israelites like Phinehas and Elijah had a godly zeal (Numbers 25:6–13; 1 Kings 19:10, 14), but, like Paul in his days as an unbeliever, Israel zealously attempts to keep the law apart from Christ (Romans 10:2a; cf. Acts 9:1–5; 22:3–5; 26:4–5; Gal 1:13–14; Phil 3:4–6). “Being ignorant of the righteousness of God” in Christ, Israelites were “seeking to establish their own” righteousness, causing them to “not submit to God’s righteousness,” which again, is found only in Christ (Romans 10:3).

Paul then points to Christ as “the end of the law” (Romans 10:4). In one sense, He is the end of the law and its era altogether. Our current era is a new one in which we no longer live under the law but under grace (cf. Romans 3:21; 6:14–15; 7:1–6). By His law-keeping obedience, Christ lived out the law’s righteous demands and died to pay its penalty for sins, thus fulfilling the law and bringing it to an end. This obedience and its gracious gift of righteousness comes with eternal life to you and me by faith (Romans 5:15, 17, 18, 21).

By saying this, we should clarify a couple of matters. First, God still requires our obedience. We live not by the law of Moses but the law of Christ, a law of love and faithfulness. Second, though the law has come to its end, it is still Scripture that God uses to grow and guide us today (2 Timothy 3:16–17). Third, salvation was always by faith, even during the era of law before the coming of our Lord.

Coming back to Christ as “the end of the law,” in another sense, He is the end of the law to each person who has been seeking righteousness apart from Him. He “is the end of the law for righteousness to everyone who believes” (Romans 10:4).

Mentioned above, Romans 9–11 speaks primarily of Israel, but it obviously speaks to us as well. Christ lived, died, and lives again for us, giving His righteousness to all who believe in Him. May He be the focal point of our faith and love, knowing all He did for us.

Prepared for Glory or Destruction: By Whom, When, and How? (Romans 9:22–23)

By | October 14, 2024
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Does God prepare people beforehand for heaven? If so, when and how? And does He likewise prepare people for hell? If He does, again, when and how does He do this? Or do unbelievers somehow prepare themselves for this unfortunate end?

Questions like these are controversial, even among theologians who hold to the inerrancy and infallibility of God’s Word. While the doctrine of election is one thing (God’s loving choice in eternity past to show mercy to some for salvation), the doctrine of reprobation is another (God’s passing over others in eternity past, resulting in a destined damnation; cf. Prov 16:4; 1 Pet 2:8). For some, the doctrine of reprobation makes God the author of sin, which we know is clearly not the case (cf. James 1:13). He is perfectly righteous.

Romans 9:22–23 speaks directly to these questions. Romans 9:22 identifies “vessels of wrath” (unbelievers headed for God’s eternal wrath) and describes them as “prepared for destruction.” Romans 9:23 similarly identifies “vessels of mercy” (believers who receive God’s mercy in salvation) and describes them as those “which He has prepared beforehand for glory.” Who prepares each of these vessels, and when and how does this preparation take place?

In Romans 9:22, the verb “prepared” (katartizō) is passive, leaving the subject unstated. So, from the verb itself, we are not immediately told who prepared these vessels for destruction. If unbelievers themselves are the ones who have prepared themselves for destruction, then they prepare themselves in their lifetimes by living lives of sin and unbelief. Their end is eternal destruction.

However, this verb is also a perfect passive, indicating “a completed notion” that, in context (cf. Romans 9:20–21), is likely an action that God Himself has carried out.1 Having prepared vessels for destruction (i.e., a preparation in eternity past), He patiently endures them until He shows them His eschatological wrath and makes His power in judgment known. To clarify carefully—God chose some for mercy, passed over others, and thus, without being the author of sin (cf. James 1:13), thereby prepared these others for their destruction, something they deserve for their willful sin and unbelief.

In contrast to those who forever experience God’s wrath, Romans 9:23, the very next verse, states that God also “has prepared beforehand” (proetoimazō) vessels of mercy for glory. In the context of Romans, to be “prepared beforehand” is parallel in concept to God’s foreknowledge and predestination (Romans 8:29) and His purpose in election (Romans 9:11). Putting these words together, we could say that God placed His love on some in eternity past (foreknowledge) and planned with certainty for their salvation (predestination). This loving choice (election) and preparation beforehand took place “before the foundation of the world” (Ephesians 1:4). What a wonderful God we have who prepared us for mercy so long ago!

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Photo by Karsten Winegeart on Unsplash
  1. Daniel B. Wallace, Greek Grammar Beyond the Basics (Grand Rapids, MI: Zondervan, 1996), 417–18. Wallace, one of the foremost biblical Greek scholars of the world, dedicates a full page to examine and explain this verb with these conclusions. [↩]

A Theology of Woman from Proverbs 31: A Wise Woman to Emulate

By | October 8, 2024
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This entry is part 4 of 4 in the series A Theology of Woman

This blog series is adapted from Sunday School lessons I wrote several years ago for women and teen girls. The goal was to form a “theology of woman” by looking chronologically at all of the major portions of Scripture regarding women and womanhood. What does the Bible say are the roles, duties, challenges, and opportunities that we have as women?

Last time we examined the Proverbs 7 Woman. We saw a negative model to avoid.

This week we are going to look at the Proverbs 31 Woman. What makes her so excellent and more precious than jewels? We are going to find that a godly woman applies wisdom in daily living.

Passage Overview

Proverbs 31:10-31 is a poem. In Hebrew, the poem is an acrostic—the first letter of each line began with the successive letters in the Hebrew alphabet. This poem was and still is recited by Jewish husbands and children at the Sabbath dinner. The manner of the poem is also similar to a hymn written to extol a heroine, in this case the wise wife and mother.

However, the Proverbs 31 woman is more than just an ideal wife and mother. She personifies wisdom applied in daily living. One author states,

“The poem certainly presents a pattern for women who want to develop a life of wisdom; but since it is essentially about wisdom, its lessons are for both men and women to develop. The passage teaches that the fear of the Lord will inspire people to be faithful stewards of the time and talents that God has given; that wisdom is productive and beneficial for others, requiring great industry in life’s endeavors; that wisdom is best taught and lived in the home—indeed, the success of the home demands wisdom—and that wisdom is balanced living, giving attention to domestic responsibilities as well as business enterprises and charitable service” (Allen Ross, The Expositor’s Bible Commentary, p. 1130).

Now that we understand the type of passage we are studying, we will study it in more detail. We will break this poem into 8 stanzas, beginning and ending with praise for this wise woman.

  1. General Praise

“An excellent wife who can find? She is far more precious than jewels. The heart of her husband trusts in her, and he will have no lack of gain. She does him good, and not harm, all the days of her life.” (Proverbs 31:10-12)

She is a rarity. Who can find an excellent woman? She is like a rare jewel.          

She is excellent. The Hebrew word for excellent often means “strength,” “brave,” “competent.” [1] She has strength of character; she is a fully-capable woman.

She is trustworthy. Her husband can fully trust her. She increases his resources—rather than emptying them. He knows she will only do him good for her whole life.

  1. Wisdom in Household Pursuits

“She seeks wool and flax, and works with willing hands. She is like the ships of the merchant; she brings her food from afar. She rises while it is yet night and provides food for her household and portions for her maidens.” (Proverbs 31:13-15)

She is willing to work with her hands. She provides clothing for her family (v 13).

She works to provide food for her family (v 14).

She wakes early to provide for and organize her home (v 15).

  1. Wisdom in Finances

“She considers a field and buys it; with the fruit of her hands she plants a vineyard. She dresses herself with strength and makes her arms strong. She perceives that her merchandise is profitable. Her lamp does not go out at night.” (Proverbs 31:16-18)

She makes wise financial purchases.  She uses her earnings to make even more wise purchases (v 16).

She is a strong, tireless worker in making her merchandise profitable (vv 17-18).

  1. Wisdom in Providing for Family/Poor

“She puts her hands to the distaff, and her hands hold the spindle. She opens her hand to the poor and reaches out her hands to the needy. She is not afraid of snow for her household, for all her household are clothed in scarlet.” (Proverbs 31:19-21)

She works to provide warm, beautiful clothing for her family, preparing ahead of time (vv 19, 21).

She uses her hard work and financial wisdom to give liberally to the poor and needy (v 20).

  1. Wisdom in Reputation

“She makes bed coverings for herself; her clothing is fine linen and purple. Her husband is known in the gates when he sits among the elders of the land. She makes linen garments and sells them; she delivers sashes to the merchant.” (Proverbs 31:22-24)

She makes herself expensive clothing. Her wise use of money and resources allowed her to present herself and her home in an attractive manner (v 22).

She promotes the reputation of her husband ( 23).

She sold her work to merchants (v 24). Her work had earned a reputation worthy of being sold to merchants.

  1. Wisdom in Character

“Strength and dignity are her clothing, and she laughs at the time to come. She opens her mouth with wisdom, and the teaching of kindness is on her tongue. She looks well to the ways of her household and does not eat the bread of idleness.” (Proverbs 31:25-27)

She is a strong, dignified woman who does not need to fear the future, because she has acted wisely (v 25).

Her speech is characterized by wisdom and kindness (v 26).

She is alert and careful in watching over her family, not giving in to laziness (v 27).

  1. Wisdom Recognized

“Her children rise up and call her blessed; her husband also, and he praises her: ‘Many women have done excellently, but you surpass them all.’” (Proverbs 31:28-29)

Those who know her best—her children and husband—praise her.  In their eyes, she is the greatest of all women.

  1. Concluding Praise

“Charm is deceitful, and beauty is vain, but a woman who fears the Lord is to be praised. Give her of the fruit of her hands, and let her works praise her in the gates.” (Proverbs 31:30-31)

One’s physical beauty is nothing compared to the character of a woman who fears the Lord (v 30).

The woman’s hard work brings praise from others (v 31).

Few if any will ever measure up to the epitome of household wisdom as portrayed by the Proverbs 31 woman. Yet we can apply the wisdom exemplified to specific situations in our own lives. We should examine our own finances, work ethic, reputation, and character. We must strive to live wisely in the situation and among the people God has placed us.

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 311.

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