Well, good morning. Please take your copy of God's Word. Join me in Romans chapter 11.
Our text for today is Romans chapter 11, verses 25 through 36, which is to the end of the chapter.
We're doing it. We're making it through chapter 11 today, Lord willing. Something could happen to me in the next 30 to 45 minutes.
We have been wading in the deep waters of difficult texts these past weeks.
Today, we're going to finish our consideration of chapter 11, which deserves a warning before we plumb its depths.
Last week, I issued the warning. This week, I'm going to read to you a warning from the pulpit of Martin Lloyd-Jones.
He said, and I quote,
We must be careful that our proper interest in the content of this chapter does not become carnal excitement.
That is, mental excitement.
There is more than one way of being excited.
We can be excited intellectually as well as emotionally.
I warn those who are keen to find out what is going on to be said on this matter, or that, and particularly, on so shall all Israel be saved.
This attitude is quite inappropriate when one comes to study the Scriptures.
Let us remind ourselves at the outset of two things which we find in this chapter.
The first is that the Apostle refers in it to a mystery.
If, therefore, we think that we have this chapter all sorted out and tabulated, and that there could be no other view worth considering, we are already wrong.
But the second is the way in which the Apostle concludes this chapter.
Having written it, he finds in himself a state of mind and heart in which he can think of and do nothing else but praise and worship God.
Oh, the depth of the riches, both of the wisdom and knowledge of God.
The consideration of this truth had that effect on him.
So it should on us and on all who consider it.
And that is what we now begin to do.
End quote.
So, let's approach this text together with humility and awe that moves us to praise.
Romans 11, beginning in verse 25.
Let me remind you before I read it, beloved, that this is God's word to us written for his glory and our good.
So we would all do well to listen to it in order to believe its promises and obey its commands.
Let's read it in verse 26.
Lest you be wise in your own sight.
I do not want you to be unaware of this mystery, brothers.
A partial hardening has come upon Israel until the fullness of the Gentiles has come in.
And in this way all Israel will be saved.
As it is written, the Deliverer will come from Zion.
He will banish ungodliness from Jacob.
And this will be my covenant with them when I take away their sins.
As regards the gospel, they are enemies for your sake.
But as regards election, they are beloved for the sake of their forefathers.
For the gifts and the calling of God are irrevocable.
For just as you were at one time disobedient to God, but now have received mercy because of their disobedience,
so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy.
For God has consigned all to disobedience that he may have mercy on all.
Oh, the depth of the riches and wisdom and knowledge of God.
How unsearchable are his judgments and how inscrutable his ways.
For who has known the mind of the Lord or who has been his counselor?
Or who has given a gift to him that he might be repaid?
For from him and through him and to him are all things.
To him be glory forever.
Amen.
Now, before making any comments about the details of this text,
and we will not have time to talk about all the details of this text,
let us set together in our minds what Paul is doing here.
Remember back at the beginning of chapter 9,
Paul is lamenting the unbelief of Israel as he works out the theological implications of divine election.
When we arrive at chapter 11,
we must see that the entirety of the chapter is framed by the question found at the beginning of verse 1.
There he says,
I ask then,
has God rejected his people?
He's working through this arc,
this lament at the beginning of chapter 9,
seeing that not all Jews will be saved.
But has God rejected his people?
He asks at the beginning of verse 1 of chapter 11.
And he emphatically answers it,
no.
He says,
by no means.
Paul then offers himself as a witness to this truth.
After all,
God had saved him.
He says,
I myself have been saved.
And he goes on in chapter 11 and verse 5,
so too,
just like in the days of Elijah,
so too,
at the present time,
there is a remnant chosen by grace.
It's about people from Israel chosen by grace.
The primary doctrine of the chapter is God's faithfulness to his word and the saving of his people.
The primary exhortation is for Gentile or non-Jewish followers of Christ,
and it's found at the beginning of verse 18.
There he says,
do not be arrogant toward the branches.
Right?
In the middle of an analogy about branches being cut off so that they, as Gentiles, could be grafted in.
He says,
do not become arrogant.
So you could walk away from this chapter.
And I don't want to suggest for a moment that the entire chapter is not of value to us,
but I want you to get, at very least, these two things.
Right?
In God's divine elective purpose,
he has not rejected the Jewish people,
and therefore,
those of us who are non-Jewish Christians
should not become arrogant
towards the unbelief of Israel.
Now, regardless of all the possible ways we can understand this chapter,
we need to be careful not to miss those two points.
Right?
Again, God is faithful to his promises,
and we,
assuming you're like me,
non-Jewish,
should still see that God has a saving purpose for Israel.
Paul compounds his exhortation against arrogance in verse 25.
Boy, excuse me.
I'm still fighting this cold a bit.
There he says,
lest you be wise in your own sight.
I do not want you to be unaware of this mystery,
brothers.
A partial hardening has come upon Israel
until the fullness of the Gentiles
has come in.
This mystery is that God,
in his divine purpose,
is employing a gospel-rejecting strategy
for the sake of Gentiles,
the Jews rejecting the gospel
for the sake of the Gentiles,
and a jealousy-provoking strategy
for the sake of Jews,
which we talked about at length last week.
The purpose of God hardening some Jews
who were unbelieving
was that Gentiles would be saved.
God working out his elective purpose
through it all.
So Gentile believer,
do not become proud.
Do not think yourself wise.
God is mercifully saving his people.
And this brings us to the challenge
of today's text.
And I am saying to you,
it is a challenge.
Some of the language here is difficult.
And we see that summarized
at the beginning of verse 26
and explained throughout the end of verse 32.
So let's read these verses all together again
just to set them in our mind.
Verse 26 through 32.
And in this way,
he's referring back to the fullness
of the Gentiles coming in.
It's a direct reference
to the phrase previous to that
in verse 25.
And in this way,
all Israel will be saved.
As it is written,
the deliverer will come from Zion.
He will banish ungodliness from Jacob.
And this will be my covenant with them.
when I take away their sins.
As regards the gospel,
they are enemies for your sake.
But as regards election,
they are beloved for the sake
of their forefathers.
For the gifts and the calling of God
are irrevocable.
They can't be taken away.
For just as you were at one time
disobedient to God,
but now have received mercy
because of their disobedience,
so they too have now been disobedient
in order that by the mercy shown to you,
they also may now receive mercy.
Right?
Gospel rejecting strategy
for the sake of Gentiles.
Right?
Gospel jealousy
for the sake of Jews.
For God has consigned
all to disobedience
that he may have mercy
on all.
Now,
up to this point in the chapter,
Paul has been making his case
in the present tense.
Right?
Paul is writing.
What is going on right now?
What is he observing
is happening in his day?
And now he turns
his writing and our minds
eschatologically,
that is,
toward the end of the age.
He is still speaking
of God's present work,
but he has fixed his gaze
on the full realization
of God's saving purpose.
Now,
we will not have the bandwidth
this morning
to pull apart
each of those phrases.
And frankly,
you'll ask me
and I'll go,
yep,
that's an interesting
turn of phrase there.
So,
we're going to structure
the study of our text
this morning
by thinking about
what could be possibly
meant by the phrase,
in this way,
all Israel
will be saved.
Right?
Particularly that
all Israel.
What does that mean?
And you can find
many interpretations
of this text.
And this morning
I'm just going to cover
the four most common.
And I'm going to begin
with those least probable
and move to those
most probable.
And I will tell you
with a great deal
of trembling
what I think it means.
So,
here we go.
Number one,
least probable
to the most probable
interpretations.
So,
number one,
all Israel means
every ethnic Jew
throughout history
will be saved.
Right?
That's one position.
Right?
All Israel means
every ethnic Jew
throughout history
will be saved.
And we find
some evidence
to support
this position
in verse 12
as an example
of chapter 11.
If their trespass
means riches
for the world
and if their failure
means riches
for the Gentiles,
how much more
will their
full inclusion
mean?
And in today's text,
specifically,
verse 28
and verse 32,
right?
As regards election,
they are beloved
for the sake
of their forefathers.
Broad reference
to Israel.
Verse 32,
for God has
consigned
all to disobedience
that he may
have mercy
on all.
Now,
if we take
the phrase
all Israel
in verse 12
and 28
and 32
at face value,
then it would be
proper to conclude
that in God's
divine purpose,
every ethnic Jew
throughout history
will be saved.
So how can we
know that this
is not the
proper way
to interpret
this text?
We can know
this because
if this is
what Paul means,
then he would
have no reason
to be grieved
by the unbelief
of Jewish people.
Why would he
be concerned
at all
if he believes
that in the end
all ethnically
Jewish people
will be
saved?
Remember back
Romans chapter 9,
and I've referenced
it a few times,
but just hear it
beginning in verse 1.
He says,
I'm speaking the
truth in Christ.
I am not lying.
My conscience
bears me witness
in the Holy Spirit
that I have
great sorrow
and unceasing
anguish
in my heart.
Why is this?
Because he's been
talking about
God's elective purpose
at the end
of chapter 8.
In order to
found our faith
on God's work
in our lives,
who shall separate
us from the love
of Christ?
No one is his
answer.
And what he does
with that then,
he says,
but what about
those unbelieving
Jewish people?
He has great
sorrow and
unceasing
anguish
in his heart.
And then verse 3
says,
for I could wish
that I myself
were accursed
and cut off
from Christ
for the sake
of my brothers,
my kinsmen,
according to the
flesh.
He's so grieved
that he himself
would be separated
from Christ
for their
sake,
that they would
believe the
gospel.
He would have
no reason
to feel this
way at all,
to feel it so
strongly,
if in just a few
short chapters
he's going to
teach us that
all ethnic
Jews will be
saved.
Additionally,
we can see
in chapter 11
that not all
Jewish people
were saved
in his
day.
So he's a
witness to
this.
Look at the
beginning of
the chapter,
verse 2
through 7.
Again,
he's answering
this question,
has God
rejected his
people?
And he says,
God has not
rejected his
people,
whom he
foreknew.
He qualifies
it there.
Do you not
know what the
scripture says
of Elijah,
how he appeals
to God
against Israel?
Remember,
you may know
the story of
Elijah.
He had
issued this
challenge against
the prophets
of Baal.
It's the
altars and
the altars
that burn
and the
altars that
don't burn.
This major
victory has
taken place
and yet
his life
is being
sought.
All of
Israel hasn't
turned back
the way he
had hoped
would happen
and so he
issues this
complaint and
we see the
record of it
there in
verse 3.
Lord,
they have
killed your
prophets,
they have
demolished
your altars
and I
alone am
left and
they seek
my life.
And then
Paul asks,
but what is
God's reply
to him?
God says,
I have
kept for
myself
7,000 men
who have
not bowed
the knee
to Baal.
So there's
a remnant
that is
kept
faithful.
So too,
Paul says,
verse 5,
at the
present time
there is
a remnant
chosen
by grace.
And then
he makes
the point,
but if it
is by grace,
it is no
longer on
the basis
of works,
otherwise grace
would no
longer be
grace.
What then,
verse 7,
Israel failed
to obtain
what it
was seeking,
the elect
obtained it,
but the
rest were
hardened.
So,
in Paul's
day,
not all
Jewish
people are
going to
be saved.
In the
days of
Elijah,
not all
Jewish
people were
saved.
And I
would suggest
to you,
in our
day,
not all
Jewish
people
are
saved.
Further,
this view
would also
have to
support the
idea that
a person
can be
saved
apart
from
faith
in the
person
and
work
of
Christ,
which
just
isn't
the case
and rips
this chapter
from
its
surrounding
context.
If you
look back
just a
chapter,
Romans
chapter 10,
we don't
have to
go far
in Paul's
theology.
He says,
verse 12,
there is no
distinction between
Jew and
Greek,
for the
same Lord
is Lord
of all,
bestowing
his riches
on all
who call
on him.
For everyone
who calls
on the name
of the
Lord
will be
saved.
How then
will they
call on him
in whom
they have
not
believed?
He's asking
rhetorical
questions.
And how
are they
to believe
in him
of whom
they have
never
heard?
And how
are they
to hear
without
someone
preaching?
And how
are they
to preach
unless they
are sent
as it
is written?
How
beautiful
are the
feet
of those
who
preach
the good
news.
So Paul's
already made
the case
that we
will be
saved,
we call
on the
name of
Christ,
but for
us to
do that
we have
to know
the gospel
of Jesus
Christ.
It has
to be
preached
to us
that we
might
believe
in it.
Just a few
verses later,
verse 17,
chapter 10,
he says,
so faith
comes from
hearing,
and hearing
through the
word
of Christ.
So,
it's one
position,
all Israel
means every
ethnic Jew
throughout
history
will be
saved,
which I
think we
do well
to reject
altogether.
Second,
probable,
little more
probable
position.
All
Israel
means
the
church.
This
position
holds
that Paul
is not
talking
about
ethnic
Israel
at this
point,
but all
those who
will ever
be saved
by Christ.
Proponents
of this
view
appeal
to
texts
like
Romans
chapter 2,
verse 28
and 29.
There Paul
says,
for no
one is
a Jew
who is
merely
one
outwardly,
nor
is
circumcision
outward
and
physical,
but a
Jew
is
one
inwardly,
and
circumcision
is a
matter
of the
heart,
by the
spirit,
not by
the
letter.
His
praise
is not
from
man,
but
from
God.
And
Romans
chapter 9,
verses 6
through 8.
But it's not
as though the
word of God
has failed,
for not
all who
are
descended
from
Israel
belong
to
Israel,
and
not
all
are
children
of
Abraham
because
they are
his
offspring,
but
through
Isaac
shall
your
offspring
be
named.
This
means
it is
not
the
children
of
the
flesh
who
are
the
children
of
God,
but
the
children
of
the
promise
are
counted
as
offspring.
So he's
saying,
and he makes
the case
in other
places
as well,
that there's
a spiritual
Israel
that's
saved
by
God.
And I
like this
position
for its
intended
tidiness,
but I
find it
very
difficult
to
support
it
in
the
immediate
context.
He sure
seems to
be talking
about
ethnically
Jewish
people,
especially
as he's
talking about
their
rejection
for the
sake
of
Gentiles,
as you
read
through
chapter
11.
I'd
love to
unlock
some
kind
of,
you know,
have
the
key
and
unlock
it
and
show
you
that
that's
what
it
means.
I
just
think
it's
really
difficult
to
make
that
case.
Two
examples
from
Romans
11.
Paul
there
is not
only
saying
that he
is an
Israelite,
but he
goes on
to talk
about
ethnically.
He's
very
clear.
That's
what he's
saying.
A
descendant
of
Abraham,
a
member
of
the
tribe
of
Benjamin.
And
then in
our
text
today,
verse
25,
must
you be
wise in
your own
sight.
Don't
be
unaware
of
this
mystery,
brothers.
A
partial
hardening
has
come
upon
Israel
until
the
fullness
of
the
Gentiles
has
come
in.
There
he's
talking
about
ethnic
groups
in
that
case.
So
it's
very
tidy.
I
really
would
love
for
it
to
be
the
case,
but
I
also
think
we
can
safely
and
we
do
well
to
reject
this
position.
I
stated
that we
move
from
less
probable
to
more
probable
interpretations.
To
be
clear,
I
find
those
first
two
previously
stated
positions
to be
impossible
and so
just
wrong.
Now we
move on
to two
positions
I find
actually
probable.
So the
third,
all Israel
means a
dramatic
future
salvation
for ethnic
Jews.
A dramatic
future
salvation
for ethnic
Jews.
Jews
this
is
a
popularly
held
position.
The
holders
of it
have
their
variations
in the
specifics,
but generally
agree that
there will
be some
great
inclusion
of ethnic
Jews
into the
church
before
Christ's
return.
Most
believe
that
all Jews
alive
at that
time
is what
Paul
means
there.
this
view
is held
by men
like
John
MacArthur,
John
Piper,
and
Jonathan
Edwards.
It is
not the
view
that I
hold,
but I
always
shudder
to disagree
with the
Johns.
So
I
disagree
very loosely
and very
humbly.
This is
an orthodox
position
to hold
of this
chapter.
This view
is careful,
it is
articulate,
the fact
that throughout
the Old
Testament
of chapter
11,
and the
fact that
throughout
the Old
Testament,
the remnant
preserved
within Israel
is always
a sign
of hope
for Israel
as a
whole.
Like I
said,
you are in
good company
if you
hold this
position,
and if
you want
to read
and understand
more about
it,
I encourage
you to
read Tom
Schreiner's
commentary
on these
verses.
It's a
position he
holds,
he does
a very
good job
of explaining
it,
and the
whole commentary
is commendable,
it's a good
resource for
a study
of Romans.
I do
find that
some of the
arguments for
this view
seem to be
carried along
by mere
optimism,
and I
try not to
be a person
who's known
as pessimistic,
I try to be
optimistic,
but I
also try
not to
interpret
things by
optimism.
I hold
the final
view I
will present
to you
that all
Israel means
a remnant
of ethnic
Jews
throughout
history,
which I
do not
hold
pessimistically,
but listen
to what
Schreiner says
concerning
this position.
This is to
that point,
and it
seems carried
along by
optimism.
So to
my position,
he says,
the difficulty
with the
remnant
throughout
history
interpretation
is that
the mystery
revealed
is stunningly
anticlimactic.
That is,
his primary
defense against
the position
that I hold
is that
it's stunningly
anticlimactic.
And I
just don't
find that
what does
or doesn't
make for a
good story
from our
perspective
to be a
very reliable
hermeneutic.
But I
digress.
This is a
commonly held
view.
There's going
to be a
dramatic
future
salvation
for ethnic
Jews.
And hear
me very
carefully.
I am on
board with
it if this
is what
Paul means
by that.
I'm a
fan if
that is
what Paul
means.
But I
don't think
it's what
he means,
and I'm
just briefly
going to
show you
why.
Number
four,
fourth
position,
the one
I hold,
all Israel
means a
remnant
of ethnic
Jews
throughout
history.
without
placing
any
particular
number
on
what
that
may
mean.
And I
hold this
position
because I
find that
this position
squares what
Paul has
been teaching
about divine
election and
a Jewish
remnant from
the beginning
of chapter
nine.
So I know
if you're a
guest this
morning and
you're here
sitting in the
middle of this,
you don't know
what I'm
talking about.
I encourage you
to go back
and listen.
If you've
been here,
you know
this is what
we have
been talking
about from
the beginning
of chapter
nine.
I do not
find this
view to be
at all
pessimistic
or
anticlimactic
when understood
in the light
of our
severe rebellion
and God's
immeasurable
grace
and mercy.
I think
that we
have all
that Paul
has taught
from the
beginning
of this
letter
in our
minds
if we
find ourselves
in the
end of
chapter
one and
in chapter
two,
and in
chapter
three,
as we
should,
rebels
against a
good,
kind,
loving
king,
having
rejected
his
rule
in our
lives.
We
deserve
eternal
damnation.
We should
be very
aware of
our
spiritual
unworthiness.
If we
have our
minds
there,
then we
will be
absolutely
astounded
that God
saves
at all.
That he
saves our
rebellious
souls and
that he
has and
will
save the
rebellious
souls of
others,
both Jews
and Gentiles.
So it's
not at all
pessimistic to
read this and
just say,
I think Paul's
just saying
that God's
going to save
all those
Gentiles he
intends to
save and
God's going
to save
all those
Jews that
he intends
to save
because nobody
deserves it.
If you
deserve
anything at
all,
it's a
little
miniature
catechism in
our house
with our
boys.
Boys,
what do you
deserve?
When they
act like
they deserve
something,
they act
entitled,
what do you
deserve?
And they've
been taught
to say,
death and
health.
If we
have that
mind,
which is
true,
it's what I
deserve for
my rebellion
against God.
But when I'm
dismissed from
that punishment,
when I'm let
out of the
courtroom,
right,
from death
to life,
I don't think
I'm going to
yell things
over my
shoulder.
But that's
not fair.
How dare
you?
I would
just leave
with gratitude
because I
know what I
deserved and
I know what
I've been
granted,
salvation in
Christ.
What an
incredible thing
that God
saves at
all,
that he
saves people
of all
kinds,
right,
both Jew
and Gentile.
It's the way
we should read
this chapter.
Now,
as I said,
you are most
welcome to
disagree with
me.
Please come
tell me.
It won't hurt
my feelings.
I'm sure that
it hasn't been
the first and
won't be the
last time that
you disagree
with me.
But let us
not miss that
we have failed
to understand
this text if
we become
arrogant toward
ethnic Jews,
if we stop
caring that the
gospel we preach
to them,
and if we are
not moved
to praise.
Let's spend
the rest of
our time
together on
the praise at
the end of
chapter 11.
Beloved,
good theology
rightly held,
it's possible
to believe the
right thing
and to believe
it wrongly
in the way
that you hold
it.
Good theology
drives doxology.
If you're
believing things
that the Bible
teaches rightly,
it should lead
you to praise.
And that's
where Paul goes.
I just imagine
him bursting into
this kind of
praise of God.
He hasn't
written an
outline and
thought,
boy, at the
end of chapter
11, I must
say something
glorious.
I'm about to
transition to
the practical
stuff, so I
better really
have a reason
to slip an
amen in there.
I think he's
just moved as
he's considering
this and
thinking about
this.
And he says,
I'm going to
read it for you
again,
O the depth
of the riches
and wisdom
and knowledge
of God.
How unsearchable
are his judgments
and how inscrutable
his ways.
For who has
known the mind
of the Lord
or who has
been his
counselor?
Or who has
given a gift
to him that
he might be
repaid?
For from
him and
through him
and to him
are all
things.
To him
be glory
forever.
An interjection
of strong
emotion.
That O is
there in the
original language.
He's moved.
It's a guttural
thing that he
is beginning
to do here.
Oh, the
depth of
the riches
and wisdom
and knowledge
of God.
Immeasurable
weight that
he's trying to
express here.
How unsearchable
are his
judgments.
How inscrutable
or impossible
to understand
are his
ways.
The mystery
of how it
is that God
is saving a
people for
his glory
is what Paul
is expressing
here.
For who has
known the
mind of the
Lord or who
has been
his counselor?
There's a
citation from
Isaiah chapter
40 and
verse 13.
God's
thoughts,
not our
thoughts.
I have
often tried to
work out some
of the
tensions that
are presented
in the
Bible.
Been frustrated
by them,
thinking somehow
that I ought
to be able
to do it.
And I've
decided rather
just to
trust what
the Bible
teaches.
perhaps a full
understanding of
it would split
my head
open.
And God
in his
infinite wisdom
recognizes my
finite frailty
and just
teaches me
what I
need
to know.
He is
sovereign over
my salvation.
I am
responsible
for my
belief.
I know,
I know
that's
attention.
It's one I
think that
we're meant
to hold.
A couple
chapters later
in the book
of Isaiah
chapter 55
verse 8
and 9
God there
says,
not Paul,
God says,
for my
thoughts are
not your
thoughts,
neither are
your ways
my ways.
For as the
heavens are
higher than
the earth,
so are my
ways higher
than your
ways,
and my
thoughts
than your
thoughts.
infinitely,
heavens higher
than the
earth.
And so
it's okay
to not
understand
everything
that's in
the Bible.
It's okay
to ask
questions.
I encourage
the asking
of questions,
but we
need to
ask
questions
rightly.
We need
to go
to the
text
humbly,
right?
Be
underneath
it,
submit
ourselves
to it,
recognize
that it's
authored
by God
himself.
That he's
chosen to
reveal himself
to us
in this
way.
In chapter
11,
I've joked
with some
of you
that I
kind of
wish Paul
had an
editor for
chapter 11
and would
have condensed
it and
simplified it
for us.
I think
we're meant
to see it
as a
mystery.
I think
we're meant
to go,
man,
God's saving
purpose is
difficult to
understand.
And then
we're meant
to be moved
to praise
in this
way.
Paul
rebukes
the kind
of questioning
that doesn't
approach the
Bible that
way.
who are
you,
oh man,
to answer
back to
God,
he says in
chapter 9
and verse
20.
It's as if
he's saying,
who are you
to stand in
judgment over
what God
has said?
Will what is
molded say
to its
molder?
why have you
made me
like this?
A rhetorical
mocking
question.
We ought
not approach
God with
questions in
that manner.
But we
can ask
the questions
and we
can go to
the text
and we
can have
good
conversation
about what
God has
said about
himself
and his
word.
Who has
known the
mind of
the Lord
or who
has been
his
counselor?
No one.
Or who
has given
a gift
to him
that he
might be
repaid?
God owes
us nothing.
He's citing
our Job
40 and
verse 11.
For from
him and
through him
and to
him are
all things.
God is
the author,
he is the
agent,
and he
is the
aim.
Everything
exists for
his
sake.
That
includes
you
and I
and that
is
good.
And notice
what Paul
does right
after that.
To him
be glory,
magnification,
that God
will be known
for who he
is.
To him
be glory
forever.
Amen.
I love
from the
beginning,
verse 8,
chapter 8,
verse 28,
to the end
of this
chapter.
If you're
wrestling with
any of
this,
read it
from there,
chapter 8,
verse 28,
through the
end of
chapter 11.
Paul,
not fully
comprehending
everything,
is moved to
this kind of
praise.
God,
this is a
mystery.
He trusts
the Lord,
he defends
the Lord,
and he's
moved to
praise in
this way.
To him
be glory
forever.
Amen.
It's a
little bit
of application.
It's very
similar to
last week.
For those
of us who
are in
Christ,
who have
already
placed
saving
faith in
him,
we should
be amazed
at God's
sovereign plan
of salvation.
We should
just be
absolutely
astounded
by it.
We should
be amazed
that we
are any
part of
it.
number
two,
we should
be humble
because our
salvation
is by
grace alone,
through faith
alone,
in the
person and
work of
Jesus Christ
alone.
And this
should give
us a
great
confidence
before our
God.
Daniel
Caudry,
17th
century
pastor said,
if all
the graces
of God
are precious
pearls,
then humility
is the
string that
ties them
all together.
And thirdly,
we should
plead God's
saving grace
for all
peoples.
If we
understand that
God has a
sovereign plan
of salvation
for the
world,
if we're
amazed by it
as we
should be,
then we
should desire
to be a
people who
are sent,
who preach
that good
news to
everyone.
Whether it's
your neighbor
and co-worker
in Dahlonega,
your classmate,
or God sends
you to the
very end
of the
earth.
For those
this morning
who are
not in
Christ,
your rejection
of the
saving work
of Jesus
Christ is
keeping you
from the
goodness
of God.
Repent of
your sin
and put your
faith in
him for
the salvation
of your
soul.
He lived
the life
God requires
of you and
died the
death that
you deserve.
Jesus will
grant you
his perfection
and he
took your
punishment
if you
will just
believe that
his work
was effectual
for you.
Just turn
from your
sin and
flee to
Christ.
Let's pray
together.
for you.