Christ Church

Douglas Wilson

Romans 41: And The Rest Were Blinded (11:7-11)

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Introduction
So we have learned that there are two Israels, formed as a result of two different ways of “hearing” the Word of God. One hears the Word in a way that quickens true faith, and the other hears (after a fashion) in a way that hardens the heart in a persistent but wrong-headed pursuit of God—because it is a pursuit of God on our terms, instead of on His.

Text
“What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompense unto them: Let their eyes be darkened, that they may not see, and bow down their back always. I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy” (Rom. 11: 7-11).

Summary of the Text
What then is the result? Israel has not obtained it (v. 7), but the election has obtained it (v. 7). This means that the election here were those Israelites who heard to the salvation of their souls. Those who did not hear were Israel in the other sense, Israel according to the flesh. And so the election (which included Paul) obtained, while the rest were blinded (v. 7). This fulfilled the Word from two places—Deuteronomy 29:4 and Isaiah 29:10, quoted in verse 8. David also points to the same reality in Psalm 69:22-23), quoted here in vv. 9-10. This being the case, Paul asks if they have stumbled past the point of no return (v. 11). Is the apostasy final? His answer to this is his standard may it never be, rendered here as God forbid. This answer sets up the discussion to follow, where we learn how Israel according to the flesh will eventually be brought back, to be grafted back in. In the meantime, they have stumbled for a time, and that stumbling resulted in salvation coming to the Gentiles, which in its turn will provoke the Jews to jealousy, and cause them to return again to the true Israel (v. 11).

In Every Age
Israel was “going about” to establish her own righteousness, and they were ignorant of the righteousness of God. This means that they were seeking something—righteousness—which they were not really seeking. To use the words the Lord used, they already had their reward. They got what they were seeking, but they didn’t get what they were seeking. This is because they heard without really hearing. This is because they were sons of Sarah who were really sons of Hagar, sons of Abraham who were really sons of the devil. They were Jews who were not Jews. This is the dividing line that separates the believer from the unbeliever in every age.

Chosen By Grace
So the election obtained it, and as Paul has just emphasized, they obtained it by grace. They were the remnant chosen by grace. This means that God was the one doing the choosing, and that they were not the ones doing the choosing. When men choose God, it is not really God they choose. When men choose righteousness, it is not really righteousness they choose. When men do the pursuing, they soon veer off in another direction entirely. Paul was chosen by God, and not another of his classmates in Gamaliel’s school, entirely and solely because God determined to do it this way, and He made this determination according to “His good counsel and will” (Eph. 1:11).

The Rest Were Blinded
Those who were not chosen were left to their own devices. Those who were not sought out by God were left to their own pseudo-seeking of God. The Bible calls this a blinding. When God lets men go, God is giving them something—He is allowing them to eat their own cooking. Remember that in chapter one, the wrath of God is described as God “giving them up.” Here God is striking them with a judicial blindness, a spirit of stupor. And in that stupor, what do they see? They see exactly what they insist upon seeing. God gives them over to their own vision of things. They see what they want.

In Deuteronomy 29:4, the Israelites had not been given a mind to understand, or eyes to see, or ears to hear, despite the fact that great miracles had been done for them (v. 3). Isaiah 29 is a chapter that is filled with this truth—God gave a stupor to their prophets and seers. And in Psalm 69, we see that the whole thing relates to Jesus. In Psalm 69:4, those who hate Christ hate Him without reason (v. 4; Jn. 15:25). In v. 8, rejection by His brothers was prophesied (John 7:5). In verse 9, we see the zeal of the Lord for the Temple (Jn. 2:17) and Paul applies the latter half of this verse to Christ as well (Rom. 15:3). A prediction is made of the gall Christ was offered on the cross in v. 21 (Matt. 27:34). The context swirls around the treatment that the Jews gave to their Messiah, and in that context, David says “let the table set before them become a snare” (vv. 22-23). And verse 25 is applied by Peter to the fall of Judas (Acts 1:20).

So we should see that the counsel of God’s will in this had been settled 700 years prior (Isaiah), 1000 years prior (Psalms), and 1400 years prior (Deuteronomy). God’s gifts and His refusal to give those gifts stand outside the give and take of history. History cascades from His decrees, and not the other way around.

Reformation from God
So how much of Israel was really Israel was in the palm of God’s hand—so that grace might be really grace. And in every age of the Church, it has been the same. How much of the Church is really the Church is in the hand of God. And so we must turn to Him.

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Deep Peril, Deep Thanksgiving

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Introduction

We sometimes try to cultivate the right heart attitude by denying the obvious challenges and perils in the world around us, and we sometimes try to pretend that we see the “real world” by adopting a cynical and artistic posture toward it all. We think that in order to have an enjoyable thanksgiving, it would have to be in an idyllic Norman Rockwell setting—a cartoon thanksgiving. And if we have attained to the sophomoric wisdom of knowing that there is evil in the world, we think that we are justified in falling back into the profound evil of ingratitude.

The Text

“Moreover all these curses shall come upon thee, and shall pursue thee, and overtake thee, till thou be destroyed; because thou hearkenedst not unto the voice of the LORD thy God, to keep his commandments and his statutes which he commanded thee: And they shall be upon thee for a sign and for a wonder, and upon thy seed for ever. Because thou servedst not the LORD thy God with joyfulness, and with gladness of heart, for the abundance of all things; Therefore shalt thou serve thine enemies which the LORD shall send against thee, in hunger, and in thirst, and in nakedness, and in want of all things: and he shall put a yoke of iron upon thy neck, until he have destroyed thee” (Dt. 28:45-49).

Summary of the Text

The 28th chapter of Deuteronomy contains a list of blessings for faithful obedience, and curses for unfaithful disobedience. The words of the law that are set before the people of Israel then are actually the words of the gospel, as Paul explains it (Rom. 10). They are words of gospel, that is, if we receive them in faith. In the course of explaining these blessings and curses, Moses makes this comment on what unfaithful disobedience actually looks like. The curses will chase down and overtake God’s people, destroying them, because they could not be bothered to do what God had told them to do (v. 45). And what was that? It was not because they had not gone around with pinched and pious faces. The problem was the opposite problem. The curses would rest on them as a sign and a wonder, and upon their children after them (v. 46). And why? Because they had not served the Lord their God with joyfulness, with gladness of heart, for the abundance of their stuff (v. 47). And because they did not serve the Lord with joy, then they might as well serve their enemies with no joy, since that is clearly more fitting (v. 48).

Carnal Wisdom

True faith sees the world as it is, and also sees the world as God has declared it will be. So if we live by faith, we will not be content with superficial gratitude, and we will not be content with superficial ingratitude.Carnal wisdom either opts for the upbeat attitude, and acts as though the world is not full of sin, or it sees the grit and rejects the attitude of triumphant gospel declaration. Churches that fall for the former problem devolve into a condition where the sermons are full of treacle, and the whole church falls into a sentimentalist vat of goo. Churches that drift into the latter error adopt a posture of “too cool to care.” They get their view of depravity, not from the apostle Paul, but from gritty film-makers. The former elevate a cozy community, while the latter embrace an autonomous (and very artsy) individualism. A plague on both their houses—we want to see the world for what it is in order to be able to overcome it. This is not possible unless we, like Abraham, look forward to the city that God is in the process of establishing. God has intervened in human history, He is intervening, and He will continue to intervene. The New Jerusalem descends from the heavens.

Unsheathed Gratitude

So Thanksgiving is not what we fight for. Thanksgiving is what we fight with. Take your celebration of Thanksgiving out of the scabbard. Consider these truths. “Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God” (Phil. 4:6). The joy of the Lord is your strength “Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength” (Neh. 8:10). And of course we know that thanksgiving looks back on past blessings, but true thanksgiving also anticipates coming victories as well. “Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place” (2 Cor. 2:14).

Thanksgiving Is Not Murmuring Cleaned Up

Some might want to say that they are not complaining, but rather just commenting. Right. Others want to say that the reason they grouse about stuff like Wal-Mart, or pharmaceutical prices, or global corporations, or the Internet, or preservatives, or Nancy Pelosi’s Congress, is that they are bringing a Christian worldview critique to bear. Fine, but where is the joy? A sentimentalist resents having to fight, which is why his fighting, when it occurs, is so anemic. A biblical Christian hates evil, which is not the same thing as whining about it. The fear of the Lord is to hate evil (Prov. 8:13), but it is a clean hatred— glittering, pointed and joyful.

Application This Thursday

And so, we know that the days are evil. “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil” (Eph. 5:15-16). But this is what Paul tells us right before he urges us to walk in the Spirit, overflowing with thanksgiving. In what kind of time are we to be filled with the Spirit, singing and psalming in our hearts? In evil days. And he says this right before he says to give thanks for all things (Eph. 5:20). Did we catch that? We give thanks for all things in evil days. We serve a sovereign God. And so, this Thursday, strike a blow for righteousness, peace and joy in the Holy Ghost, and do it with turkey, stuffing, cranberries, potatoes, and pie.

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Romans 40: Seven Thousand By Grace (11:1-6)

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Introduction

In times of spiritual declension—which we are certainly in—it is very easy to fall into the trap that Elijah fell into. Flatterers and false teachers always tell us that things are far better than we think, but when we work our way past their lies, we often have to be reassured by God Himself that things are not nearly as bad as we think. This is not blind optimism; this is faith.

The Text

“I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work” (Rom. 11:1-6).

Summary of the Text

If there are two ways of hearing, what conclusion may we draw? If there are two ways of being Israel, what conclusion may we not draw? We may not conclude that God has cast away His people (v. 1). Saul speaks as a member of the remnant—he is a son of Abraham, an Israelite, of the tribe of Benjamin. Those whom God foreknew have not been cast off (v. 2); this means that the promises were fulfilled in and through the remnant. Elijah prayed against Israel (v. 2), but he was praying against one Israel when God had preserved another. Elijah’s complaint was that they had killed God’s prophets, they had thrown down His altars, and they were trying to kill Elijah, the one man still remaining (v. 3). How did God answer His prophet? Paul then quotes 1 Kings 19:18. God said that He had reserved to Himself seven thousand men that had not bent the knee to Baal (v. 4). Paul says that the first century had a remnant according to the election of grace in the same way (v. 5). And if by grace, then the seven thousand were not preserved by their works (v. 6). He plainly says that works and grace cannot abide together; one drives out the other (v. 6).

God Reserved the Faithful to Himself

There is a profound question created by two Israels, two ways of hearing God. What are we to say when judgment falls on one way of being Israel, because of that Israel’s apostasy? Has God cast away His people? God forbid. God’s word will never return to Him void (Is. ). Note that God is the subject of the sentences. God has not cast off. God has reserved to Himself seven thousand faithful men. Paul anchors the point beyond all dispute. The remnant of Israel that remained was a “remnant according to the election of grace.” There were seven thousand according to the sovereign and free determination of God. Reformations that are not grounded on the free and unalterable gift of God are not reformations at all. That is the foundational point that Paul is making here.

Grace and Works

And note that Paul argues that the difference between grace and works is not one that admits of compromise. You cannot split the difference between these two. Introduce any element of works into the equation, and it drives out grace. And true grace, faithfully preached, will drive all works of the law before it. And it is important to remember that we are not talking about grace on paper, but rather grace in action.

A Typical Encouragement

Elijah and Elisha were the leaders in a renewal movement, located in the midst of a wicked and apostate Israel. They did not constitute what we might call a “free church” movement, but neither were they lap dogs for the kings and corrupt priesthood. The schools of the prophets were simultaneously part of and separate from the wicked nation they prophesied to.

Applications For Us

We live in comparable times. We do not live in a time that would be typified by the conquests of Joshua, or the rise of David, or the established glories of Solomon. We live in a time when idolatry and syncretism are largely accepted, even within the evangelical church. We live in a time when other gods are exalted in the public square in the name of diversity. We live in a time when wicked men appear to be able to do as they please, egged on by the Jezebels behind them. We live in a time when children (by the million) are being caused to pass through the fire. And we live in a time when, if we held a conference to protest these monstrosities, we could get at least seven thousand to come. Not very much, but our God can work by many or by few (1 Sam. 14:6). Here then are three basic principles for us to apply to our day:

First, if any “saving America” is to be done, then the true God will do it through Jesus. He will not share His glory with another, and we are not permitted to offer to share it for the sake of building coalitions. God reserves the seven thousand, and we must reserve the right of God to be God.

Second, worship is the key. Worship is the litmus test. How does God identify the good guys? He speaks to Elijah about what they did and did not do in worship. He didn’t say whether they were registered to vote, and He didn’t say whether they paid any of Ahab’s taxes. The watershed issue is always worship, and the downstream issues, while important, are not the place to begin. They are not where we place our trust—even though we must get there as well. The thing God mentions to Elijah is where the seven thousand have not bowed, and what they have not kissed.

And third, the relationship between faithful communities and apostate larger communities is a complicated one. There is a delicate balance here that only the Spirit of God can enable us to achieve. The faithful communities are distinct but not detached. In our day, we have to struggle with the misunderstandings of Christians who fail to get this principle right. They are either “distinct and detached,” which is an escapist religion, or they are “not distinct and not detached,” which is muddle and compromise.

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Romans 39: And Hearing By The Word Of God (10:14-21)

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Introduction

In this portion of Romans, we start to see the intersection of two realities—decretal realities and covenantal realities. This will come to full flower in the next chapter, but we see it begin here. God is utterly sovereign, and rightly understood, this means that when He chooses to use created instruments to accomplish His purposes, we do not have the right to give Him any backchat about it.

The Text

“How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? . . .” (Rom 10:14-21).

Summary of the Text

In chapter 8, we considered the golden chain of redemption at the divine level—predestined, called, justified, and gloried. Here we have another glorious, redemptive chain—sending, preaching, hearing, believing, and calling (vv. 14-15). The beautiful feet of the gospel messenger is an image taken from Is. 52:7. But the beautiful message is not always beautifully received—just a few verses later, Isaiah laments the lack of faith (v. 16; Is. 53:1). Nevertheless, faith still comes by hearing, and hearing by the (sent and preached) word of God (v. 17). But there are two kinds of hearing—the one that leads to believing and calling on the Lord, and the other that leads to hardening. Did not the unbelieving Israelites hear? Yes, after a fashion (v. 18; Ps. 19:4). Paul asks the question again—surely Israel did hear in some way (v. 19). Yes, of course, (v. 19; Dt. 32:21). In contrast, Isaiah boldly prophesies that God would be found by Gentiles who weren’t looking for Him (v. 20; Is. 65:1). And at the same time, God was rejected by Israel (v. 21; Is. 65:2), that same Israel that pretended to be pursuing Him.

A Line of Quotations

In this brief passage, Paul quotes six passages from the Old Testament—four from Isaiah, one from Psalms, and one from Deuteronomy. The first shows a division in Israel (Is. 52:7). In the chapter immediately before the glorious statement of Christ’s substitutionary death, we see Israel divided between those who blaspheme (Is. 52:5) and those who burst into songs of joy (Is. 52:9). On the threshold of the greatest statement of the gospel in the Old Testament, Isaiah laments the fact that no one believes him (Is. 53:1). This is quoted more fully in John 12:38, and is based on God striking Israel with a judicial blindness (John 12:39-41; Is. 6:10). Isaiah sees the glory of God in Christ and is told to tell Israel that they do not and cannot see (Jn. 12:39, 41). So did the Jews not see at all? No, they saw, but did so the way all men see the general revelation of God—suppressing the truth about what they see even as they see (Rom. 1: 20). The glory of God is revealed through the whole creation (Ps. 19:4), and this is explicitly compared to the Torah in that psalm (Ps. 19:7ff). He then appeals to the Song of Moses, in which Moses makes the Israelites include a song in their liturgy that prophesies that they will be provoked to envy by Gentiles (Dt. 32:21). In order to be provoked by Gentiles finding God, the Israelites would have to see those Gentiles finding God. Moses also made them sing an invitation to the Gentiles (Dt. 32:43), an invitation cited by Paul a little bit later (Rom. 15:10). So did they see? Of course they did, but only enough to condemn them. Isaiah prophesies that the Gentiles will come (Is. 65:1), and that the Jews would refuse, despite God’s grace to them (Is. 65:2).

Envy and The Gospel

There is no way successfully to avoid seeing Christ, but there are two ways to see Him. Envy has more twists and turns than simple faith does, and this is often because envy has a sharper eye, and sees more, even though it does not want to. The attitude we should have in looking to God and His Word for our direction (Ps. 123:2) is the kind of sharp eye for detail that drives the envious. The envious who hate Christ are often far more aware than we are of the import of Christ. But note: the energy that sinful envy provides is something that God is most willing to use (v. 19). God is made jealous by idolatry among His covenant people (Dt. 32:21) and so He pours out His blessing where no one expected it. Everything is thrown into turmoil, all the religious fussers fuss, and the kingdom of God advances in glory.

So Hear the Lord Christ

The point in verse 14 is often missed because of a translation issue. When it says “and how shall they believe in him of whom they have not heard,” it creates the impression that faith is created when people hear preachers talking about Jesus. But while this is true, much more is involved in this. A better translation here would be “and how shall they believe in him whom they have not heard,” with no of. Men, women and children do not come to faith because they hear about Christ, but rather because they hear and see Christ Himself. How does this happen? It happens in full accordance with the folly of God—preaching (1 Cor. 1:18-21). God’s plan for the transformation of the world is this: sending, preaching, hearing, believing, calling. When we ordain evangelists, missionaries, and church planters, what are we doing? We are sending Christ. Those sent preach Christ. The people hear Christ, and believe in Christ. What do they then do? They call upon Christ, and they are saved.
So this is not a mantra, or a magical incantation. It is the gospel. Jesus Christ was born of a woman, born under the law. He lived a perfect and sinless life, and was broken on the cross for our sins. He was laid in a tomb, in full accordance with the Scriptures, and He rose from the dead on the third day. He then ascended in glory to the right hand of God the Father, and what can all the assembled unbelievers, and their parliaments, armies and laws, do about it? Absolutely nothing, that’s what. As the prophet Isaiah also says, speaking of the glory of the gospel’s work in this world (Is. 64:4; I Cor. 2:9) “For since the beginning of the world men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee, what he hath prepared for him that waiteth for him” (Is. 64:4).

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