Sovereignty, Responsibility and Our Faithful God

The Paradox of Sovereignty and Responsibility

We find ourselves tonight on the tail end of a tremendous theological paradox. This is an issue that has dogged the church for centuries. Church historians have lost their minds and written volumes trying to explain one position or another, trying to make sense of what, in some ways, feels beyond our capacity.

It is this juxtaposition: we have chapter nine, which clearly seems to show us that God will have mercy on whom He has mercy and compassion on whom He has compassion. It is not man who wills or man who runs, but God who has mercy. You finish chapter nine with an incredible, awe-inspiring, and often terrifying reality that God is sovereign. He is in control of all things, both actual and possible. You leave chapter nine thinking, “Wow, God is huge, and I don’t understand it. He is bigger than I thought.”

Then you get to chapter 10, and the juxtaposition occurs. Paul says that if we confess with our mouth that Jesus is Lord and believe in our heart that God raised Him from the dead, we will be saved. He asks how they can hear if there isn’t a preacher, and says, “Blessed are the feet of those who bring good news.” I finish chapter 10 and I’m like, “Wait a second. I thought God chose me, but in chapter 10, it sure seems to say that I chose God.”

So which is it? You finish those two chapters and the story isn’t solved. You don’t get a simple theological answer. In fact, I would suggest to you that God is much more comfortable with “both/and” than we are. We want “either/or.” We want to know which jersey to wear. Is it the “God Chose Me” jersey or the “I Chose God” jersey? He isn’t going to let you pick a team. In fact, there are no teams other than just being true to what the text says.

Romans 11:1-36 (NASB)

I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in [the passage about] Elijah, how he pleads with God against Israel? ‘Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.’ But what is the divine response to him? ‘I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.’ In the same way then, there has also come to be at the present time a remnant according to [God’s] gracious choice. But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. What then? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest were hardened; just as it is written, ‘GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.’ And David says, ’LET THEIR TABLE BECOME A SNARE AND A TRAP, AND A STUMBLING BLOCK AND A RETRIBUTION TO THEM. ‘LET THEIR EYES BE DARKENED TO SEE NOT, AND BEND THEIR BACKS FOREVER.’ I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation [has come] to the Gentiles, to make them jealous. Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! But I am speaking to you who are Gentiles. Inasmuch then as I am an apostle of Gentiles, I magnify my ministry, if somehow I might move to jealousy my fellow countrymen and save some of them. For if their rejection is the reconciliation of the world, what will [their] acceptance be but life from the dead? If the first piece [of dough] is holy, the lump is also; and if the root is holy, the branches are too. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, [remember that] it is not you who supports the root, but the root [supports] you. You will say then, ‘Branches were broken off so that I might be grafted in.’ Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you, either. Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off. And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you were cut off from what is by nature a wild olive tree, and were grafted contrary to nature into a cultivated olive tree, how much more will these who are the natural [branches] be grafted into their own olive tree? For I do not want you, brethren, to be uninformed of this mystery– so that you will not be wise in your own estimation– that a partial hardening has happened to Israel until the fullness of the Gentiles has come in; and so all Israel will be saved; just as it is written, ‘THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.’ ‘THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.’ From the standpoint of the gospel they are enemies for your sake, but from the standpoint of [God’s] choice they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. For just as you once were disobedient to God, but now have been shown mercy because of their disobedience, so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience so that He may show mercy to all. Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For WHO HAS KNOWN THE MIND OF THE LORD, OR WHO BECAME HIS COUNSELOR? Or WHO HAS FIRST GIVEN TO HIM THAT IT MIGHT BE PAID BACK TO HIM AGAIN? For from Him and through Him and to Him are all things. To Him [be] the glory forever. Amen.

Some have argued that this concept of sovereign election diminishes the burden for evangelism. They say, “Well, if God chose, then who cares? Why would we even go share our faith? It’s all God’s work anyway.” We might as well just throw down a mochaccino, hang out, pound a Double-Double, and call it good, as if there’s no responsibility on our part. They say, “If God’s going to do it, let Him do it.”

The reality is that God has not given us the privilege of seeing an “E” for “Elect” on the backs of the people He has chosen. There are no halos for those God has moved in. Instead, God has left the burden, the responsibility, and the privilege—as you heard Shay mention so passionately last week—of communicating the gospel to us.

I want to suggest to you that the doctrine of God’s sovereignty in chapter nine gives us incredible freedom in the evangelism of chapter 10. In fact, it encourages it. I can share the gospel with you as if it’s up to me. I can implore you and beg you to be reconciled to God as if it’s up to me. I can pray, “God, would you move?” as if my prayers could move Almighty God. I can connect to my neighbors and see people in the streets as if it’s up to me. I can do all I can to share, and then I can sleep pretty good at night.

Why? Because I know, ultimately, it’s up to God. If it were really up to me, you and I would go completely mad. Would you not go insane if someone’s eternal destiny rested on how articulate or compelling you could be? Have you ever replayed the tapes of the last time you tried to share the gospel? It’s like a case study in comedy. You have that subtle moment where a friend you’ve been praying for for years says something like, “What must I do to be saved?” The door of opportunity swings wide open; you don’t even have to rattle the handle. They’re saying, “Tell me about Jesus,” and you don’t even know where to start.

Aren’t you thankful that God is sovereign? Aren’t you thankful that, despite your love for this person, as you stumble your way through Adam and Eve and Lamech—who had a couple of wives but he doesn’t matter—and Jacob—who was a crazy dude—suddenly this person starts to cry and comes to faith in Jesus? In those moments, you recognize sovereignty. That is the beauty of it.

Israel’s Rejection Is Not Total: The Principle of the Remnant

Now we get to chapter 11, which has three primary divisions. In verses one through 10, we see that Israel’s rejection is not total; there is always a remnant. In verses 11 to 24, we see that Israel’s rejection is not final; they have stumbled, but not so as to fall completely. And in verses 25 to 32, we see that Israel’s restoration is assured because God’s promises are true.

This begs the question: What is the deal with Israel? I’m going to drop a theological truth on you that you may not be prepared for. I don’t know why you came tonight, but you need to hear this: Jesus is Jewish. I don’t know if you knew that. I know some of you thought He was from Montana or from a Calvary Chapel down in Costa Mesa. No, Jesus was Jewish. Because of that, the nation of Israel is of incredible importance for us.

Remember, God chose Abraham and said, “From you, I’m going to begin a people group.” Abraham had Isaac, the chosen one, and Isaac had Jacob. God said, “Jacob I loved.” Jacob had 12 sons who became the 12 tribes of Israel. If you’ve ever looked at the maps in the back of your Bible and seen names like Asher, Naphtali, Zebulun, and Judah, those are Jacob’s boys. Jacob’s name was changed in an encounter with God to “Israel,” which means “strives with God.”

God chose a Jewish context in which to reveal Himself. Jesus was Jewish. His disciples were Jewish. Jesus’ mom was Jewish. This is vital as we enter chapter 11. At the end of chapter 10, God says of Israel, “All day long I have stretched out my hands to a disobedient and obstinate people.” Though God chose Israel, they didn’t always choose Him.

There is a clear Jewish priority in the Bible. In Matthew 10, Jesus tells His disciples not to go to the Gentiles or the Samaritans, but to the lost sheep of Israel. In Luke 4, Jesus goes into the synagogue to teach “as was his custom.” He didn’t go to church; there were no churches. He went to a synagogue and read the scriptures in Hebrew.

But then a pivot occurs in the Gospels. When the Jewish religious leaders assume Jesus’ powers are from Satan rather than God, Jesus begins to speak in parables. In Matthew 13, the disciples ask why He’s doing that, and He explains that while seeing, they do not see, and while hearing, they do not hear.

Matthew 13:13 (NASB)

’Therefore I speak to them in parables; because while seeing they do not see, and while hearing they do not hear, nor do they understand.

Jesus tells a story about a wedding feast where the invited guests—Israel—are not worthy, so the servants are told to go to the main highways and invite everyone they find. These are people from Madera, Turlock, Oakhurst, Kingsburg, and Parlier. People outside the Jewish nation are brought in.

Even in the book of Acts, the movement starts in Jerusalem but spreads to Samaria and the remotest parts of the earth. We see Philip with the Ethiopian, Peter at Caesarea with the Romans, and Paul visiting synagogues until Gentiles start coming to faith. The Jewish people were stunned, thinking, “I thought this was a Jewish thing!” But Jesus was jumping over racial boundaries. In Acts 15, the Jerusalem Council officially declares that we are saved through grace in the same way the Gentiles are.

This pivot is for a short season. God does not replace His chosen people with us. But for a duration of time, God focuses on a people other than His chosen. This leads to the question: Is God true to His promises? God still has to restore Israel because He promised He would. If He doesn’t, can we trust that He will be faithful to His promises to us?

Romans 11:1 (NASB)

I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin.

Paul offers three arguments for why God has not rejected His people completely. The first is personal: Paul himself is an Israelite, a descendant of Abraham. He says, “I’m right here, and God is moving in my life, so He hasn’t rejected us.”

The second argument is theological. God has not rejected the people whom He foreknew. These are the people He called and gave a pet name to—“Jeshurun,” His little upright one. The only people He called “My people” and the only city He called “My city” is Jerusalem.

Romans 11:2 (NASB)

God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in [the passage about] Elijah, how he pleads with God against Israel?

The third argument is biblical, referencing the story of Elijah. Elijah stood on Mount Carmel against 450 prophets of Baal. He sat in a lounge chair while they failed to call down fire, then he doused his own altar with water and God showed up in power. But then Jezebel threatened him, and he panicked. He complained to God, “I’m the only one left!”

Romans 11:4 (NASB)

But what is the divine response to him? ‘I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.’

In the same way, there is a remnant today. God always preserves a faithful few. You see it in Genesis, and you see it with Joseph, who was “sold on Craigslist” by his brothers but flourished in Egypt. God is true to His promises. If He keeps His promises to Israel, He will keep them to the Gentiles.

Are the Jewish people better than us? No. They are not better; they are just richly blessed and set apart. It’s not because of anything they did, because that would violate the nature of grace.

Romans 11:6 (NASB)

But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.

Israel was seeking something they did not obtain, but the chosen obtained it, and the rest were hardened. God gave them a “spirit of stupor.”

Romans 11:8 (NASB)

just as it is written, ‘GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARS TO HEAR NOT, DOWN TO THIS VERY DAY.’

Israel’s Rejection Is Not Final: The Wild Olive Tree

Is this spirit of stupor final? Are they permanently disqualified? They clearly missed it; Jesus was the “stone of stumbling” and they whiffed on who He was because He didn’t fit their paradigm.

Romans 11:11 (NASB)

I say then, they did not stumble so as to fall, did they? May it never be! But by their transgression salvation [has come] to the Gentiles, to make them jealous.

Paul says, “May it never be!” This is the strongest negation possible. By their transgression, salvation has come to us to make them jealous. Think about that: we came to faith in Christ so that the Jewish people would be moved by jealousy to respond to the gospel themselves.

Romans 11:12 (NASB)

Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be!

Paul notes the “switcheroo” God did. Paul, the highly educated scholar, was sent to the Gentiles. Peter, the fisherman with bad Greek, was sent to the Jews. Paul says he magnifies his ministry to the Gentiles in hopes of saving some of his own countrymen.

Romans 11:15 (NASB)

For if their rejection is the reconciliation of the world, what will [their] acceptance be but life from the dead?

He uses the illustration of grafting. Now, I’m no farmer, but I have a garden. I have cherries, peaches, pomegranates, and figs. Almost everything in my backyard is grafted because the rootstock is the most important thing. You take a vigorous rootstock and graft on what you want.

In the Middle East, olive trees are different. They can last hundreds of years, but as they get older, they hollow out and the shoots become less vigorous. It is common to cut those branches off and graft in a young branch from another tree. Paul says the rich root of Israel stopped producing the fruit it should, so God broke branches off and grafted us in.

Romans 11:17 (NASB)

But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree,

There are two distinctions here. First, we are grafted in “among them.” We are not “instead of them.” We inherit the blessings along with our Jewish brothers; we don’t replace them. Second, the root supports us, so we shouldn’t be arrogant.

Romans 11:19 (NASB)

You will say then, ‘Branches were broken off so that I might be grafted in.’

If God could set aside Israel temporarily for unbelief, He could do the same to us for our arrogance. We stand only by faith.

Romans 11:22 (NASB)

Behold then the kindness and severity of God; to those who fell, severity, but to you, God’s kindness, if you continue in His kindness; otherwise you also will be cut off.

This shows both the kindness and severity of God. Last year, I planted an apricot tree and grafted in white apricots. I waited all spring for those buds to swell, showing that nutrients were flowing from the root into the graft. But nothing happened. The root was pushing up its own shoots, but the graft was dead. It was an inauthentic grafting. Our faith is authenticated by the fruit the root produces through us. If there is no fruit, it shows the grafting wasn’t real. But it’s never too late.

Romans 11:23 (NASB)

And they also, if they do not continue in their unbelief, will be grafted in, for God is able to graft them in again.

Israel’s Restoration Is Assured: The Fullness of the Gentiles

There is a partial hardening on Israel until the “fullness of the Gentiles” has come in. “Fullness” comes from the word pleroma, meaning a quantity or completeness. When the focus shifted to the Gentiles, a ticker began. For every Gentile who comes to faith, it adds to the number. At some point, God will say, “That’s the number I was looking for. Fullness reached. Game over.” Then the pivot returns to Israel.

Romans 11:25 (NASB)

For I do not want you, brethren, to be uninformed of this mystery– so that you will not be wise in your own estimation– that a partial hardening has happened to Israel until the fullness of the Gentiles has come in;

From an eschatological standpoint—the study of last things—the Bible indicates a seven-year period called the Tribulation or the “time of Jacob’s trouble.” It is a Jewish-focused period. Revelation describes people hiding in caves, begging the rocks to fall on them.

Revelation 6:16 (NASB)

and they said to the mountains and to the rocks, ’Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb;

I believe this period is preceded by the Rapture, the catching away of the church. I’m of the persuasion that we will have “VIP seats” for that trouble.

Revelation 3:10 (NASB)

’Because you have kept the word of My perseverance, I also will keep you from the hour of testing, that [hour] which is about to come upon the whole world, to test those who dwell on the earth.

After this, we see the Second Coming of Jesus and a literal thousand-year reign on earth. When the Bible says a thousand years, I’m pretty sure it means a thousand years. The pivot from Jew to Gentile is temporary.

Romans 11:26 (NASB)

and so all Israel will be saved; just as it is written, ‘THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.’

God’s gifts and calling are irrevocable. He promised Abraham and David, and He is not finished with His people. If you look at verses 30 through 32, you see a repeated word: Mercy.

Romans 11:32 (NASB)

For God has shut up all in disobedience so that He may show mercy to all.

Paul is showing us that God is bigger than we can comprehend. Chapter nine says God is sovereign. Chapter 10 says you are responsible. Chapter 11 says God is true to His promises.

The Only Proper Response: Worship

How do you respond to this? We have been in “Level 10” difficulty theology for three weeks. How do you conclude three chapters of hard theology? You worship. It’s as if Paul finishes writing this and realizes he just blew everyone’s mind—including his own.

Romans 11:33 (NASB)

Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!

How do you respond to good theology? You say, “God, You’re bigger than me. My head hurts a little bit, to be honest. Your wisdom is beyond me. I’m not going to try to give You advice; You don’t need a suggestion box.”

Romans 11:36 (NASB)

For from Him and through Him and to Him are all things. To Him [be] the glory forever. Amen.

Paul stops these 11 chapters by offering praise. Friends, I hope your view of God is bigger tonight. I hope your awe has expanded and your “tame God” has been loosed. I hope you’ve cut the puppet strings of trying to control Him and are now allowing Him to be God. We trust His word and His promises, even when we can’t quite explain it all.

From Him, through Him, and to Him are all things. To Him be the glory forever and ever. Amen.