Paul begins with an all-important statement about the quality of the love that is to be in the Church: “Let love be genuine” (v. 9). The word for “love” here is agape, which to this point had been used in Romans only for divine love (5:5, 8:35, 39), except in 8:28 where it is used for man’s love for God. But here the word is used to indicate the kind of love Christians are to show to others – a Godlike love that loves regardless of the circumstances, a deliberate love that decides it will keep loving even if it is rebuffed. We are challenged to live out the highest love and to do so with the highest sincerity. Our love is to be genuine, not counterfeit.

This little statement is foundational to Christian conduct. But despite its simplicity, it is not easy to put into practice because much of our life is shot through with hypocrisy. Our culture encourages us to live an image. We even deceive ourselves into thinking we have love for people we neglect and, in fact, do not even like. Paul tells us that we must get beyond pretense – we must sincerely love. If we claim the commitment of Romans 12:1-2, we must love without hypocrisy. This is not optional! The Scripture repeatedly sets this requirement before us (1 Pet. 4:8, 1 Tim. 1:5, John 13:35). This is a call to honestly examine our own hearts, asking the question, “Do I love others, especially those in the Church, without hypocrisy?” If the answer is uncertain, we must go to God in prayer, because the Holy Spirit is the only One who can pour love into and through our hearts (5:5).

Having established that love is the foundation for Christian action, Paul now advances his thought in verses 9-13 with several challenging specifics. First, we see love’s morality: “Abhor what is evil; hold fast to what is good” (v. 9b). Some might suppose that love is soft on evil. Not so! Evil is to be hated. Sincere love demands God-honoring moral resolve regarding good and evil.

Next, Paul mentions love’s commitment in the Church: “Love one another with brotherly affection. Outdo one another in showing honor” (v. 10). The word “love” is a translation of a Greek word that combines the words for friendship love and family love. Family-type devotion to one another is more than friendship. Such love involves commitment like that experienced in good families. The natural desire will be then, as the last half of the verse commands, to “outdo one another in showing honor” (v. 10b). Healthy families have a mutual respect for one another. They defer to one another and take pleasure in the elevation of other family members.

Next Paul challenges us with love’s energetic expression: “Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer” (vv. 11-12). The word “fervent” carries the idea of burning. Our love is to be dispensed with burning energy toward those around us. Such fervent loving calls for our best and is costly. True love labors!

Lastly, there is love’s care: “Contribute to the needs of the saints and seek to show hospitality” (v. 13). Our care for brothers and sisters in Christ should reach down right into our wallets and purses and cost us. Paul presents this as a privilege rather than a sacrifice because the word “contribute” is one of our great Christian words, koinonia, which suggests a common sharing or fellowship. Love’s care is natural and right and joyful! When Christ’s Church is living in love, the needs of its people are met through sharing and caring. Love’s care is exhibited when we “show hospitality.” Here we must note something both beautiful and convicting: “show” and “pursuing” or “chasing.” The word sometimes even denotes strenuous pursuit. The idea is that the loving believer does not wait for the stranger to show up on the doorstep but goes out and gets him.

Of course, this was terribly important during the early years of the Church when believers were disinherited. Today it is equally important in many parts of the world where similar situations exist. Moreover, it is important to the life of the Church anywhere. The benefits that mutual hospitality brings to the Church are incalculable: relationships enhanced, love disseminated, souls encouraged. All of us are to do this. Peter put it this way: “Show hospitality to one another without grumbling” (1 Pet. 4:9). And our text in Romans says we should aggressively pursue it. Genesis 18 gives us an example of Abraham, and Hebrews 13:2 tells us, “Don’t forget to show hospitality to strangers, for some who have done this have entertained angels without realizing it!”

Let us review what we have seen about love. Love’s quality: “Let love be genuine.” Love’s morality: “Abhor what is evil; hold fast to what is good.” Love’s commitment: “Love one another with brotherly affection. Outdo one another in showing honor.” Think of what it would be like to see such a family love in the Church. Love’s energetic expression: “Do not be slothful in zeal, be fervent in spirit, serve the Lord. Rejoice in hope, be patient in tribulation, be constant in prayer.” Think of such blessed fire in the life of the Church. And Love’s care: “Contribute to the needs of the saints and seek to show hospitality.”

Romans 12:9-13 Reflection Questions:

What do you find particularly challenging in verses 6-13?

How does this chapter so far (vv. 1-13) relate to what Paul has just been talking about in the previous chapters of Romans?

Which of the “love characteristics” do you need to work on this year?

Paul calls the parts of the body “members.” We are those members. So the image teaches that Christians have different gifts and are to function differently from others in the use of these gifts, while nevertheless being part of the body and contributing to the body’s unity.

Charismata, the word translated “gifts,” occurs seventeen times in the New Testament; sixteen of those occurrences are in Paul’s writings. Charismata is based on the word grace (charis) and actually means “a grace gift.” It’s something given to the people of God by God or, as can also be said, by Jesus Christ. Since grace is God’s unmerited favor, the word indicates that spiritual gifts are dispensed by God according to His pleasure and that the gifts will differ. Every Christian has at least one gift, like the people who received talents in Christ’s parables. Moreover, since these are given by God, they are to be used for His glory and according to His plans rather than to enhance our own glory or further our plans. This is where the thrust toward unity comes in. Each member of the body is to work toward the well-being of the whole so that when one member does well all the others do well and when one member suffers the entire body suffers. Another way of saying this is to say that we not only belong to Christ, we also belong to one another.

There are nineteen spiritual gifts mentioned in the New Testament (Rom.12:6-8, 1 Cor. 12:8-10 and 28-30, Eph. 4:11, 1 Peter 4:11), but the number in not absolute. Different words may describe the same gift, as with serving and helping, and there are probably gifts that could be mentioned but are not. Seven gifts are mentioned in Romans 12:

(1) The first is prophesying (v. 6b). In the Old Testament a prophet is one who speaks the words of God. The Greek word for prophet literally means “one who stood in front of another person and spoke for him.” An example is the relationship between Moses and his brother Aaron (see Exod. 7:1). It’s the same in the New Testament (Luke 7:26-28, John 4:19). From this and other passages it would seem that the prophets were men who spoke under the immediate influence of the Holy Spirit to communicate a doctrine, remind people of a duty, or give a warning. (Acts 21:10-14). The gift of prophesy is sometimes predictive, but not necessarily or primarily. This gift is normally the communication of revealed truth in a manner that convicts and builds up its hearers. Oftentimes one who has this gift will have penetrating things to say about specific problems in society or life. One is to do this “in proportion to our faith” looking, as we saw in verse 3.

(2) The next spiritual gift is serving (v. 7a). The Greek word diakonian is the root of our word deacon. So what is spoken of here is a diaconal, or service, ministry. Does this refer to the specific office of a deacon or deaconess in the church, as in Acts 6:1-6? Yes, but not only that. In the church we are called to serve others, though some are given this gift in special measure in order to lead others in the work. We need to remember that even Jesus was a deacon in that, as He said, “The Son of Man did not come to be served, but to serve, and to give His life as a ransom for many” (Matt. 20:28). Here the text says, “If it is serving, let him serve.” In other words, just do it! Each of us has a service ministry to perform, because each of us is called to be like Jesus Christ.

(3) Next is the grace of teaching (v. 7b). Teaching differs from prophecy in that it instructs the mind, whereas prophecy is addressed more to the heart and will. Teaching is more concerned with knowledge, prophecy with revelation. The teacher is to apply his all to this task. Probably a third of the Christians has this gift and should be using it. If you know anything about Jesus and the gospel, you should teach what you know, formally if you have the opportunity but also informally by a casual word or testimony. You will be surprised what you are able to teach others.

(4) Then there is the grace of exhortation (v. 8a). The root idea is “to come alongside and encourage.” Exhortation can take many forms – warning, advice, counsel, encouragement. It is a wonderful gift, and we are to place it at Christ’s feet and be willing to be worn out in its use. What a tremendous need we have for those who have this gift.  Many people are hurting, but there are not many helping, because we are all absorbed in ourselves and our own private affairs. We are living in a narcissistic age, another “Me Decade.”

(5) Next is the grace of giving (v. 8b). “Generosity” should be translated “with simplicity.” This refers to our motive in giving. Those who have this gift are to exercise it without ulterior motives or hidden purposes, simply out of love. This is where Ananias and Sapphira failed (Acts 5:1-10). When we give, it is to be simply to the glory of God and to meet the needs of brothers and sisters in Christ in the world.

(6) Then there is the grace of leadership (v. 8c). Those who exercise spiritual leadership in the church, whether pastors or elders or deacons or committee leaders, are not “to wing it.” Leaders should not become casual and careless but should see their abilities as divinely granted gifts and their charges as from God.

(7) Lastly, there is the grace of showing mercy (v. 8d). This gift takes many forms – aiding the poor, working with the mentally handicapped, tending to the ill. But whatever the function, it must be done with cheer. There is no room for a hangdog expression in the Church. If you have come with sympathy to sorrow, bring God’s sunlight in your face.

Seven beautiful gifts, are they not? Perfumes for the Body of Christ. If Paul’s advice were followed, think how healthy the Church would be. Perhaps God is speaking to you about your gifts. Remember, the Church did not give you your gifts – God did. They are His. Use them for His glory!

Paul told Timothy, “Fan into flame the gift of God, which is in you” (2 Tim. 1:6). That is exactly what you should do. You have a gift. The rest of the Body needs it. You will be accountable for what you do with it. Use it so that one day you will hear Jesus say, “Well done, good and faithful servant! You have been faithful with a few things; I will put you in charge of many things. Come and share your master’s happiness” (Matt. 25:21, 23).

Romans 12:6-8 Reflection Questions:

How does Paul suggest that the gifts he mentions are not just ways in which we are carried away by supernatural power but that they also involve plain hard work?

How according to Paul, might our attitude make a big difference as we express our gifts?

How can you identify your spiritual gifts?

Assuming we are committed Christians according to the guidelines of Romans 12:1-2, how do we who are having our minds renewed and our lives transfigured think about life as we live it? Specifically, how do we who have had our minds renewed think about ourselves and fellow believers?

In verse 3 Paul again advises us negatively and positively. First the negative: “For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think…” (v. 3a). The language here is alive. If we were very literal, we could render the phrase, “I say to everyone, do not super-think of yourself,” Or perhaps “Do not get hyper about yourself!” Perhaps Paul knew of some individuals in Rome who thought they were better than others. Whatever the case, thinking more highly of ourselves than we ought to think is a universal tendency of the human race. Our Adamic nature loves to overthink about itself.

How then are we to think about ourselves? Paul gives us positive advice in verse 3b: “think [of yourself] with sober judgment.” Instead of super-thought there is to be sober thought. Paul continues, “according to the measure of faith that God has assigned.” This most important phrase has often been given the misleading interpretation that sound judgment comes in proportion to the degree of our faith – if we have strong faith we will think rightly of ourselves. However the word “measure” should be translated “standard.” The idea is that God has allotted to each believer a standard of faith by which to measure himself – and that standard is Christ.

Paul is not asking the believer to estimate himself according to changing subjective feelings, but to examine himself according to his relationship to Christ. When one sees that Christ is the standard of measurement, he will not think of himself more highly than he ought, but will rather think of himself with sober judgment. It’s impossible to think more highly of ourselves than we ought if we are sound on this point. If we truly make Christ our standard, we will experience the reality of the beatitude: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt. 5:3).

From thinking rightly about ourselves, we move in verses 4-5 to thinking rightly about fellow believers. Here Paul, a master illustrator, gives us a wonderfully mystical conception based on the human anatomy: “For as in one body we have many members and the members do not all have the same function, so we, though many, are one body in Christ, and individually members one of another.” The word “as” at the beginning of verse 4 links it closely with verse 3 because when we think rightly about ourselves, with Christ as the standard, we will be able to think accurately about others – the Body of Christ.

This illustration underscores three characteristics of the Body of Christ: its unity, diversity, and mutuality. First, we will view its unity. Both verses 4 and 5 stress the one Body of which we are all members. We must emphasize that while this unity is mysterious, it is real! This is not an illustration that serves only to suggest that we should try to live in a more close-knit manner. It describes the reality that all of us are part of Christ’s Body if we trust in Him for our salvation. We share the same nature. We derive our spiritual life from the same source (John 15:5). Our unity is the subject of Christ’s prayers to the Father (John 17:21a, 22b, 23a).

Second, while there exists a profound, real unity, there is also a corresponding real diversity: “…the members do not all have the same function, so we, though many, are one Body in Christ” (vv. 4b-5a). Without diversity the body would become a monstrosity. God’s glory is revealed in the diversity of His people. This means that as we measure ourselves by Christ’s standard we will be ourselves. Being Christ’s Body will maximize our uniqueness if we allow such. Of course we must be careful to allow others to be themselves. It is always a danger signal when members of a Christian organization or a church begin to all dress and act like the leader. When the Spirit of God is free to work in a church, there is diversity.

Finally, we must not stress this truth of diversity without grasping the balancing truth of our mutuality; we are “members one of another” (v. 5b). First Corinthians 12 beautifully emphasizes this mutuality by pointing out that when one member rejoices, the others rejoice, and when one member hurts, the others hurt. Each of us belongs to and needs the others. The church is no place for lone rangers. If your life seems stuck even though you read your Bible and pray, it may be that you are neglecting getting together with other believers and are depriving yourself of the exchange necessary for spiritual growth.

How beautiful this all is. Those who think rightly about themselves, measuring themselves by the standard that God has given them in their faith, discern the one body and recognize that they do not exist for themselves. As a result, they are free to develop and use their gifts.

Romans 12:3-5 Reflection Questions:

How do Paul’s words in verses 3-5 help Christians be more unified in one body?

What does Paul mean when he writes, “Be honest in your estimate of yourselves (v. 3)?

Romans 12:1-2 states a call to commitment. It can nourish us wherever we are in our spiritual pilgrimage. For those further along, it can serve as an affirmation and deepening of matters long settled. For those just beginning to seriously interact with the demands of Christ, it can be a spiritual benchmark.

The basis of commitment is the mercies of God, as Paul so clearly states in the opening phrase of verse 1: “I appeal to you therefore, brothers, by the mercies of God…” Specifically, Paul is talking about the mercy of God as spelled out in the eleven preceding chapters – God’s mercy to the terribly fallen human race through the provision of His Son. Radically sinful man was radically lost. But God provided a radical righteousness through the radical person of His Son, which made a radical new life and view of history possible. In view of this mercy God calls us to commitment. The greater our comprehension of what God has done for us, the greater our commitment should be. Practically applied, Christ’s gift, meditated on, accepted, taken to heart, is a magnet drawing us to deepest commitment to Him. There is scarcely anything more important for building our commitment than an increasing understanding of the greatness of God and His mercies to us.

The character of the commitment is given in the last half of the verse: “…to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship.” This commitment has two prominent characteristics: it is total, and it is reasonable. The totality of the commitment comes dramatically to us through the language of sacrifice. “Your bodies,” refers to more than skin and bones, it signifies everything we are – our totality. For Paul, true worship in offering ourselves to God is reasonable or logical because it is consistent with proper understanding of the truth of God as revealed in Jesus Christ. Total commitment is the only rational course to take when you really see who God is. Nothing else makes any sense.

Halfway commitment is irrational. To decide to give part of your life to God and keep other parts for yourself – to say “Everything is yours, Lord, but this relationship, this deal, or this pleasure” – is beyond spiritual logic! If we are worshiping apart from commitment to God, it is false worship. We are deceiving ourselves if we are doing “Christian things” but are not consecrated to Jesus Christ.

Notice that in verse 2a there are two commands. The first is negative: “Do not be conformed to this world.” The second is positive: “…but be transformed by the renewal of your mind.” These are two sides of commitment. Paul’s words in the first command can be paraphrased, “Don’t be conformed to the schemes of this passing evil age.” The painful truth is, such conformity is common to many of us to a greater extent than we like to acknowledge. Sometimes it’s difficult to know when we are conforming because there are many good things in the world. Moreover we are not to write off our culture entirely. Yet we must think critically. We must be careful what we read and watch. We must not fear to challenge others’ presuppositions. Above all, we must not be afraid to be different.

Then comes the positive command: “…but be transformed by the renewal of your mind.” The full meaning of the word “transformed” is richer than the simple definition of a caterpillar to a butterfly, as other uses in the New Testament indicate. In Matthew 17:2 and Mark 9:2 it is used to describe the transfiguration of Christ – when the Lord’s glorious inner essence was allowed to show through His body so that His face radiated like the sun and His clothing was white with light. We experience such transfiguration in Christ (2 Cor. 3:18). How does this happen? This must be done by someone else, which is of course the Holy Spirit. We are to submit to the Holy Spirit who brings about “the renewal of the mind.” The Christian is to allow himself to be changed continually so that his life conforms more and more to that of Christ.

As we answer the call to commitment, we are called to voice a monumental “no” to the schemes of this fleeting evil age and a determined “yes” to the transforming work of the Holy Spirit in renewing our minds. The “no” without the “yes” will lead to a life of futile negation. The “yes” without the “no” will lead to frustration because Christ will not dwell in Satan’s house. These are not suggestions, but are rather imperial commands to be obeyed by all!

The final phrase of verse 2 reveals the effects of genuine commitment in our lives: “… that by testing you may discern what is the will of God, what is good and acceptable and perfect” (v. 2b). A committed life has the power to perceive what God’s will is. The one who is committed to God sees life with a sure eye. While the careless and uncommitted are in confusion, he knows God’s will, and he finds God’s will to be “good and acceptable and perfect.”

To summarize; the basis of commitment is the mercies of God and His love for us. The character of our commitment is to present our bodies as living sacrifices, holy and acceptable to God. The demands of commitment are that we are not to be conformed to this world and to be transformed by the renewal of your minds. And the effect of commitment is knowing the will of God. Nothing but total commitment of our lives to God makes any sense. He holds the universe together by the Word of His power – “For from Him and through Him and to Him are all things.” And if this is not enough, He gave us His “mercies” through His Son, even while we were yet sinners. Total commitment is the only logical way to live. Let us live under the logic of God.

Romans 12:1-2 Reflection Questions:

What does it mean to be “living sacrifices” (v. 1)? What sacrifice is Paul talking about?

When did you really have to sacrifice for something? What did you give up? What made you willing to invest so much of yourself to achieve that goal?

Why does Paul emphasize the mind in verse 2?

We are now at the end of the doctrinal section of the book of Romans, the greatest theological treatise in the entire New Testament, containing truths that have often brought reformation and revival to the Church. In chapters 1:18-3:20 we encountered an explanation and condemnation of the sinful human race. From that grim theme, 3:21-5:11 moved on to the grand hope of justification. Then chapters 6-8 presented principles of living the Christian life. And finally in chapters 9-11 we saw a defense of God’s righteousness in His dealings with the Jews and Gentiles in history, eventuating in great blessing for both in the future. So wonderful is God’s plan that having voiced it, Paul now can scarcely contain himself, he breaks into praise in verses 33-36. Formally stated, Romans 11:33-36 identifies the proper response of our hearts to God’s sovereign working. Any person who truly appropriates something of Paul’s response in these verses will experience a marked increase in joy.

The expression of Paul’s wonder begins with the two exclamations in verse 33. First we read, “Oh, the depth of the riches and wisdom and knowledge of God!” “Knowledge” is the gathering of information; “wisdom” is knowing what to do with it. Paul marvels at how deep and rich God’s wisdom is, especially in reference to His dealings with Israel.

God has not failed Israel as a nation. God always has worked through the principle of election (for example, Jacob and Esau). God is the potter, and fallen humanity is the clay. Israel, however – i.e., the individuals who make up Israel – is responsible to accept the simple gospel by which God lovingly stretches out His hands to sinners. But they were hardened, so the gospel went out to the Gentiles. However, one day the blessing is going to return to Israel and there will be a great national repentance. Paul experienced a sense of wonder at a God who can so work in history.

One exclamation was not enough for the apostle, so he used another as well: “How unsearchable are His judgments and how inscrutable His ways!” How beyond us God is! The word “inscrutable” (or “unfathomable”) literally means “untraceable.” Tracing God’s ways in His dealings with man is as futile as tracking His footprints on the sea (Ps. 77:19). God’s methods of operation do not conform to man’s preconceptions (Isa. 55:8-9). God is by nature incomprehensible to us. One of the reasons for this is, of course, that our experience limits us. We cannot think in categories beyond our range of experience or sensation.

In his exclamations Paul wonders at the greatness of his God, and his thoughts naturally flow into worship: “For who has known the mind of the Lord, who has been His counselor” (v. 34)? The prophet Isaiah put it this way: “Who has measured the Spirit of the Lord, or what man shows Him his counsel? Whom did He consult, and who made Him understand? Who taught Him the path of justice, and taught Him knowledge, and showed Him the way of understanding? (Isa. 40:13-14). Who could ever suggest anything God had not thought of first? God knew all things before human history began and has never learned anything during the history of the world, because He has known all things forever. Thus, no man can call God to account, saying, “What are you doing?” To argue with God is to argue with the One who makes it possible to argue! Paul continues in verse 35” “Or who has given a gift to Him that He might be repaid?” God does not, and never will, owe anything to anyone. He is no man’s debtor.

Paul bows in awe at the depth of God’s knowledge and wisdom. Who can fathom His wondrous salvation of the lost human race…the miracle of justification…our sanctifying identification with Him…the victory of the Christian life…the mystery of His dealings with Israel? Worshiping God for His knowledge and wisdom fills us with mystery and hope for the future.

We come now to what is, I think, the most uplifting doxological statement in the entire New Testament. Certainly it is the proper affirmation of the believing heart. “For from Him and through Him and to Him are all things. To Him be glory forever. Amen” (v. 36). “From Him…are all things.” There was a time when there was nothing but God. Matter and created mind were yet unmade or unborn. He was complete, and everything came from Him. Since He created everything, the first idea had to come from Him. No one could have suggested anything, because there was no one to suggest. The atomic structure of the atom, supernova, and pulsar – all came from Him.

Not only that, but “through Him… are all things.” There was no raw material with which to work. He created the universe out of nothing (see John 1:3). One second without God’s power and everything would disappear (see Col. 1:16-17). Matter is not God, but God is in everything, and nothing works or exists except through His might. Further, “to Him are all things.” Everything in the work of creation is to Him. Because there was none but Himself and none equal to Himself, His motive and glory was of necessity Himself. His own glory is His highest aim, and the day is coming when we shall see all things are “to Him.” The new heavens and the new earth shall ring with praise (v. 36).

As in creation, so it is in our salvation! Salvation is “from” Him. God ordained the plan, the hour it was promised, the moment Jesus should come, when He should be born, what death He should die, and when He should rise and ascend. He elected the heirs of salvation and called them to eternal life. Salvation is also “through” Him. Through Him came the prophecies. Through Him the Son was born. Through Him came the atonement. Through Him the world is preached. And salvation is ultimately “to” Him. Those who would give a single word of praise to man or angel will be silenced forever.

“For from Him…are all things.” What do we have that He has not given us? “…and to Him are all things.” Who else deserves highest honor? Finally, Paul reveals what is to be our ultimate devotion: “To Him be glory forever. Amen” (v. 36b). God’s glory should be our sole and constant desire. To this end we should raise our families. To this we must focus all prosperity. To this end we ought to live our entire lives (see Ps. 150). How right life is when theology becomes doxology!

Romans 11:33-36 Reflection Questions:

Verses 33-36 end chapter 11 by using the rich traditions of Hebrew praise from Isaiah and Job. How does Paul want us to feel and respond at the end of this amazing discussion of God’s grace and His covenant faithfulness?

Once Israel arrogantly assumed it was the sole repository of God’s mercy and blessing. Paul warns the Gentiles against a similar arrogance in Romans 11:20. How does the danger of arrogance, which was a temptation for the Jews and Gentile Christians alike, seep into our churches today?

How are you tempted by it in your own life?

Focus your prayer time on praising God for His mercy on all and His grace through Jesus Christ. Praise will keep us humble and protect us from the arrogance which destroys Christian community.

We have been studying Paul’s unfolding of the purposes of God in history, focusing on the nation of Israel, and we come in Romans 11:25-32 to the last of the seven points Paul is making. His theme here is the future conversion of the great mass of Israel in the final days. Clearly this section is the culmination of what Paul has been saying in chapters 9 through 11 of this letter.

He introduced his line of thought in verse 6 of Romans 9, wondering rhetorically if God’s purposes in history may have failed, since so many Jews, God’s specially chosen people, have rejected Jesus Christ as their Messiah. Our earlier studies have shown that Paul denied this implication and has been giving reasons for an entirely different view, namely, that God is still in control of history. Therefore, all that has happened both in the rejection of Israel and the conversion of Gentiles has been according to God’s wise and perfect plan.

This brings us back to the specific mystery Paul is writing about here, namely, that the mass of Israel will be saved. Why is it a mystery? Obviously, because it is not something any of us would ever figure out by mere reason or deduce by observation. As far as we can see, Israel has been rejected permanently. We do not see even a glimmer of national restoration. But what we cannot see or deduce Paul declares by revelation to be a future fact: “Israel has experienced a hardening in part until the full number of the Gentiles has come in,” and then “all Israel will be saved” (vv. 25-26).

We come to the subject of God’s covenant in verse 27. A covenant is a solemn promise, usually ratified in some formal way. Strictly speaking, all covenants are unconditional from God’s point of view. God sets the terms, and the terms do not alter. They may be without condition: “I will do this, regardless of what you do.” They may have multiple responses, depending upon what human beings do: “If you obey, I will bless you; if you do not, I will judge you.” But what God promises to do is irrevocable from the start. Why? It is because God is God. He is sovereign in all He does, and He is faithful. He keeps His word. And also because He foresees or, which is a better way of saying it, determines all contingencies. We are not like that. We make promises and then are unable to keep them, because things happen that we could not foresee or because we change. But God does not change, and nothing surprises Him. His purposes at the end are exactly what they were at the beginning.

Anyone who has been studying Romans 11 carefully will be aware that verses 28-32 are a summary of what Paul has been at pains to prove earlier. The earlier teaching is summarized in verses 28-29: “As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, for God’s gift and His call are irrevocable.” But how can Paul say this? On what possible basis could Paul suppose that one day the Jews as a people would be saved? There is only one answer. It is the character of God. God is unchanging. Therefore, His plans for the Jews are unchanging, and His call, which puts His plan into action, is irrevocable. To put this in simple language: God chose the Jews to be His special people, and nothing that has happened since, or will happen, can change that choice or relationship.

In verses 30-32 the summation is repeated: (1) the disobedience of Israel had led to the showing of mercy to the Gentiles, and (2) the mercy shown to the Gentiles will in time lead to Israel’s blessing. Yet Paul is never merely repetitious, and what is new in this section is the emphasis on mercy. This means that here Paul’s summary is extending further back than over chapter 11 alone. It is going all the way back to chapter 9, where the mercy of God was carefully discussed (Rom. 9:14-16, 18).

But we have come a long way since Romans 9, haven’t we? There, Paul was explaining how mercy accounts for God’s saving some and not others. But here in Romans 11, he is thinking of mercy inclusively rather than exclusively. That is, having pursued to the end his teaching about God’s historical dealings with the Jewish people and having prophesied a time of future Jewish blessing, Paul observes that in this way God is showing mercy to all (Rom. 11:32).

That verse does not teach universal salvation, of course. If it did, it would be contradicting Romans 9. Paul is talking about Jews and Gentiles as groups of people, not as individuals. But he is nevertheless inclusive in his assessment of God’s mercy. Although neither Gentiles nor Jews deserve mercy, God is merciful to both. That’s the point; and it’s the important insight that leads Paul, the formerly self-righteous Jewish patriot and proud Pharisee to regard all human beings as equal before God. If you are prejudiced against other people in any way, if you think yourself to be superior to them for whatever reason, it is because you do not understand the nature of your sin or God’s grace.

If you have found mercy, you must make it widely known. We know that God has mercy on whom He wills to have mercy and compassion on whom He wills to have compassion. God is sovereign. But there is nothing in the Bible that hinders you from saying as clearly and as forcefully as you can that God’s very name is Mercy and that He will save all who come to Him for it. God has never turned a deaf ear to anyone who asked for mercy. He has never rejected any person who has believed on Christ Jesus. Do you believe that? Will you come? If you do, you will find God to be exactly what Paul declares Him to be in this passage: the God of mercy who saves many through faith in Jesus Christ.

Romans 11:25-32 Reflection Questions:

How can righteousness be attained? Who succeeds in being righteous? Who fails? Why?

How is God’s mercy showered on all in verses 25-32?