Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 3 of 7

“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner. For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Hebrews 6:9-12, NKJV).

Diligent to the Full Assurance of Hope

“But” is in contrast to the preceding warning of vv. 4-8 and marks a sudden shift in tone. We can sense the close relationship and deep concern being expressed by the author(s)¹ for this particular reading audience: “we are confident of better things concerning you” (v. 9). These struggling Christians are addressed here as “beloved” (a term of endearment), the only time this expression is used in Hebrews. While apostasy is a lingering threat, it is something this epistle is seeking to avert.

The confidence in the salvation of these readers is based on two things (v. 10): (a) the nature of God: he is not unjust (cf. Gen. 18:25; Zeph. 3:5; Rom. 3:25-26); and (b) the goodness of these brethren: their work of love in ministering to the saints (cf. 1 Thess. 1:3; Acts 11:29; 12:25; Rom. 15:25, 31; Gal. 6:2, 10). Their potential is readily acknowledged.

“And we desire [epithumeō] that each one of you [individually] show the same diligence [spoudē]² to the full assurance of hope [earnest expectation] until the end,” a call for perseverance, steadfastness, continuity (cf. 3:6, 14; 4:11). Do not become “sluggish” or “lazy” (cf. 5:11), but imitate (cf. 1 Cor. 4:16; 11:1; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; Tit. 2:7) those who through faith and patience (or “steadfast faith”)³ inherit the promises of the heavenly rest (cf. chaps. 3–4).

The Certainty of God’s Promises

“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, 'Surely blessing I will bless you, and multiplying I will multiply you.' And so, after he had patiently endured, he obtained the promise” (Hebrews 6:13-15).

The example of God’s promise to Abraham provides biblical confirmation, with an allusion and quote from Genesis 22:16-17. Abraham proved his faith by doing what the Lord had commanded him to do. And Abraham “obtained the promise”—though not fully in his lifetime (cf. 11:8-19; John 8:56; Rom. 4:20-21; Gal. 3:14, 16, 29)—only after he had “patiently endured” (NKJV) or “patiently waited” (NASB). The descriptor here is the Greek makrothuméō, meaning to “be long-enduring; to exercise patience, be long-suffering ... forbear” (H. K. Moulton, Analytical Greek Lexicon Revised 256) (6:15).

God Keeps His Promises

“For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us” (Hebrews 6:16-18).

Human beings pledge by something greater than themselves to confirm an oath (cf. Matt. 5:33-37; 23:16-22), so God, to accommodate human insecurities, has made a promise and guaranteed it by an oath. “For a divine being, swearing would seem to be wholly unnecessary; but since with men oaths are important, God condescended and made Himself, so to speak, His own witness.... God’s promise does not vacillate. It is solid, irrevocable.  His mere word is enough; but God, wishing to make men feel doubly sure, stands Himself as the guarantee for His word” (N. Lightfoot, Jesus Christ Today 129, 130). The “heirs of promise” are Abraham’s spiritual descendants (cf. Gal. 3:7, 29).

God cannot lie (6:18; Tit. 1:2; cf. Num. 23:19; 1 Sam. 15:29; Jas. 1:13). The two immutable or unchangeable things are God’s promise and God’s oath. Because of God’s assurance, we have strong consolation/encouragement. We have therefore fled for refuge to lay hold of the hope set before us (cf. Tit. 2:13; Col. 1:5).

“This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek” (Hebrews 6:19-20).

The hope enabled by God is a sure and steadfast anchor of the soul.⁴ Hope is to the faithful Christian what a secure anchor is to a ship. Hope supports, braces, secures, and gives confidence to the believer during life’s storms. Without hope, we drift aimlessly and have no security in this turbulent world. This hope enables us to enter behind the veil, i.e., in the heavenly Holy of Holies in the presence of God (cf. 9:1-14, 23-28).

It is Jesus, our High Priest, who has gone on before us and makes it possible for us to be in God’s presence (cf. 1 Tim. 1:1; 2:5). Jesus serves in this capacity forever according to the order of Melchizedek (cf. 5:6, 10 [Psa. 110:4]), a key concept explained in the next chapter.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Plural Authorship of Hebrews (Part 2),” Moore Perspective (20 July 2016), <Link>.

     ² The only occurrence of this noun in Hebrews (cf. Mark 6:25; Luke 1:39; Rom. 12:8, 11; 2 Cor. 7:11, 12; 8:7, 8, 16; 2 Pet. 1:5; Jude 3); verb spoudázō 4:11.

     ³ J. Moffatt, NTNT, both concepts joined together as a hendiadys conveying a single thought (N. Lightfoot, Jesus Christ Today 12 n. 22).

     ⁴ This passage is the basis of the hymn, “We Have an Anchor” (#614 in Songs of the Church).

Related Posts: Hebrews 5:11–6:8, Hebrews 7:1-28

 

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Endurance of Hope

The Thessalonian Christians are commended for their “endurance” or “steadfastness” of “hope” (1 Thess. 1:3). In the New Testament ἐλπίς (“hope”),¹ particularly with reference to what lies ahead for the faithful child of God, is an earnest expectation, something eagerly anticipated. It “consists of a great longing and a positive certainty.”² The term in the Greek New Testament is much stronger than what the English typically conveys and “is Paul’s primary way of speaking about the certainty of the future.”³

 

Embracing the stability of God’s promises, hope is the sure and steadfast anchor of the soul (Heb. 6:18-19); it is to the Christian what a steady anchor is to a ship. It supports, braces, secures, and gives confidence to the believer during life’s storms. Without hope, we drift aimlessly and have no security in this turbulent world. 

Hope engenders, drives, and sustains ὑπομονή,⁴ “steadfastness,” “perseverance,” “endurance,” “fortitude,” which “is not a quiet, passive resignation, but an active constancy in the face of difficulties.”⁵ Both the noun and verb forms are used throughout the New Testament in connection with the inevitable afflictions encountered by followers of Jesus.⁶

 

In Christ alone, my hope is found
He is my light, my strength, my song
This Cornerstone, this solid ground
Firm through the fiercest drought and storm ...⁷

 

Thank you Lord for the endurance of hope, your gracious gift that takes us home.

--Kevin L. Moore

 

Endnotes:

     ¹ Cf. Acts 2:26; 16:19; 23:6; 24:15; 26:6, 7; 27:20; 28:20; Rom. 4:18; 5:2, 4, 5; 8:20, 24; 12:12; 15:4, 13; 1 Cor. 9:10; 13:13; 2 Cor. 1:7; 3:12; 10:15; Gal. 5:5; Eph. 1:18; 2:12; 4:4; Phil. 1:20; Col. 1:5, 23, 27; 1 Thess. 1:3; 2:19; 4:13; 5:8; 2 Thess. 2:16; 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7; Heb. 3:6; 6:11, 18; 7:19; 10:23; 1 Pet. 1:3, 21; 3:15; 1 John 3:3.

     ² H. N. Ridderbos, Epistle to Galatia 189-90.

     ³ G. D. Fee, Thessalonians 108, emp. in the text.

     ⁴ This is a compound word, comprised of ὑπό (“under”) + μένω (“remain”). The verb form ὑπομένω appears in Matt. 10:22; 24:13; Mark 13:13; Luke 2:43; Acts 17:14; Rom. 12:12; 1 Cor. 13:7; 2 Tim. 2:10, 12; Heb. 10:32; 12:2, 3, 7; Jas. 1:12; 5:11; 1 Pet. 2:20.

     ⁵ L. Morris, Thessalonians 42.

     ⁶ Cf. Luke 8:15; 21:19; Rom. 2:7; 5:3, 4; 8:25; 15:4, 5; 2 Cor. 1:6; 6:4; 12:12; Col. 1:11; 1 Thess. 1:3; 2 Thess. 1:4; 3:5; 1 Tim. 6:11; 2 Tim. 3:10; Tit. 2:2; Heb. 10:36; 12:1; Jas. 1:3, 4; 5:11; 2 Pet. 1:6; Rev. 1:9; 2:2, 3, 19; 3:10; 13:10; 14:12.

     ⁷ Lyrics by Keith Getty and Stuart Townsend, © Thankyou Music Ltd.

Related Posts: Obligation of Love & Power of Hope 

 

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The Obligation of Love and the Power of Hope (Romans 13:8-14)

“Owe no one anything, except to love each other, for the one who loves another has fulfilled the law. For the commandments, ‘You shall not commit adultery, You shall not murder, You shall not steal, You shall not covet,’ and any other commandment, are summed up in this word: ‘You shall love your neighbor as yourself.’ Love does no wrong to a neighbor; therefore love is the fulfilling of the law” (Romans 13:8-10, ESV).

The Obligation of Love

Having introduced the guiding principle of love [ἀγάπη] at 12:9, Paul now transitions from his discussion of Christian duties toward secular rulers to relations with people in general (cf. 14:15).¹ He illustrates his point with representative and familiar commandments from the Decalogue, in no particular order (Ex. 20:13-15, 17; Deut. 5:17-19, 21; cp. Luke 18:20), summarized by quoting Lev. 19:18 (cf. Matt. 19:19; 22:39). 

But if Christians are free from the Mosaic law, in what sense do they “fulfill the law”? There is a clear distinction between doing the law, on one hand (Rom. 10:5; Gal. 3:10, 12), and fulfilling the law, on the other (Rom. 8:4; 13:8, 10; Gal. 5:14). For those who naively desire to live under the ordinances of the old Jewish law, consistency demands that they keep the whole of it (Gal. 5:3), whereas in Christ the law is fulfilled by the ongoing applicability of love,² “uniting our moral instincts with our highest religious principles.”³

The Law of Moses served its designed purpose in bringing adherents to the Lord Jesus Christ (Rom. 9:4-5; Gal. 3:19-29); thus, Christ’s church is what God intended the people of Israel and all others to become (Gal. 6:16; cf. 3:6–4:7). Accordingly, Christians are not under the old-covenant system but fulfill its law by living out God’s purpose. Paul stresses love, not as a rule to be obeyed but as an overarching principle characterizing a new way of life (cf. Rom. 12:9; 14:15; Gal. 5:13–6:10).⁴ Thus, “the debt of love, unlike those debts which we can pay up fully and be done with, is an unlimited debt which we can never be done with discharging…. a debt which is owed to every man without exception.”⁵

The Power of Hope

“Besides this you know the time, that the hour has come for you to wake from sleep. For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand. So then let us cast off the works of darkness and put on the armor of light. Let us walk properly as in the daytime, not in orgies and drunkenness, not in sexual immorality and sensuality, not in quarreling and jealousy. But put on the Lord Jesus Christ, and make no provision for the flesh, to gratify its desires” (Romans 13:11-14).

Paul reminds his readers of what they are already “knowing” [εἰδότες – past and present] concerning “the time” [τὸν καιρόν], the limited period of life on earth, anticipating the age to come (cf. 8:18; 14:8-12).⁶ Multiple metaphors in quick succession illustrate the importance of being spiritually alert and prepared right now: “sleep” vs. “awake,”⁷ “darkness” vs. “light”⁸combined with the military image of “armor,”⁹ as we “walk properly.”¹⁰ On the negative side we avoid “drunkenness,”¹¹ sexual perversion (cf. 1:24-32),¹² “quarreling” and “jealousy” (cf. 1:29),¹³ and making “provision for the flesh, to gratify its desires” (cf. 1:24; 6:12, 19; 7:5, 8, 18, 25; 8:4-8, 12-13).¹⁴

Alternatively, sanctification means to “put on [‘clothe yourselves with’]¹⁵ the Lord Jesus Christ.” This begins when a penitent believer is “baptized into Christ Jesus” (6:3; cf. Gal. 3:27), becoming “dead to sin and alive to God in Christ Jesus” (6:11), possessing “the spirit of Christ” and “conformed to the image of [God’s] Son” (8:9, 29).¹⁶ “The reference is not simply to a once-for-all change of clothing at baptism [as can be argued for Gal. 3:27], since the exhortation is to those long since baptized …. What Paul implies, then, is the intensity of dedication and application in living out the life of Christ …”¹⁷

--Kevin L. Moore

Endnotes:

     ¹ Paul also speaks of the love of God, Christ, and the Spirit (5:5, 8; 8:35, 39; 15:30).

     ² The churches of Galatia were told that followers of Jesus are to fulfill “the law of Christ” (Gal. 6:2). Scholarly opinions as to what this refers to range from a loosely-defined “law of love” to a continuance of the Mosaic law filtered through the teachings of Christ. But note the thoroughly antithetical thrust of Galatians, i.e., the true gospel vs. a false one (1:6-12; 2:5, 14), Paul’s former life as a Jew vs. his new life as a Christian (1:13-23), liberty vs. bondage (2:4; 4:1-9; 5:1), circumcision vs. uncircumcision (2:7-9; 5:2-4), works of law vs. faith of Christ (2:16, 20; 3:2, 5-27), and flesh vs. spirit (3:3; 4:21-31; 5:5-26). Within this context it is apparent that the law of Christ is separate and distinct from the Law of Moses. From the very beginning of the Galatian letter, the crucial role of the truth of the gospel is highlighted (1:1-12, 23; 2:1-9, 14-21; 3:1-14, 22-29; 4:4-7; 5:7, 13). The law of Christ is simply the practical expression of Christlike love, exemplified in the teachings and example of Christ, and revealed in and obeyed as the gospel of Christ (cf. Rom. 3:27; 8:2; 1 Cor. 9:21).

     ³  W. Sanday and A. C. Headlam, Romans 376.

     ⁴ “Of course love is an inspiration rather than a restraint, and transcends law as embodied in merely negative commandments …” (J. Denney, “Romans” 2:698).

     ⁵ C. E. B. Cranfield, Romans 2:674-75. “The ‘neighbour’ in the NT sense is not someone arbitrarily chosen by us; he is given to us by God” (ibid. 676). C. K. Barrett adds, “love is not Christian love if it cannot include love for the man who differs from me in every way” (Romans 250).

     ⁶ Cf. Rom. 11:5; 1 Cor. 4:5; 7:29; 2 Cor. 5:5-11; 6:2; Eph. 5:15-17; Col. 4:5; 1 Thess. 5:1-2; 1 Tim. 6:14-15; and 1 Pet. 4:17; 5:6. On Paul’s understanding of when the Parousia would occur, see K. L. Moore, “Did Paul Believe and Teach …?” Moore Perspective (24 Jan. 2018), <Web>. 

     ⁷ Matt. 24:42-44; 1 Cor. 11:30; 15:34; Eph. 5:14; 1 Thess. 5:6-7; 2 Tim. 4:5; 1 Pet. 4:7.

     ⁸ Matt. 5:14-16; John 9:4-5; 11:9-10; 12:35-36; Eph. 5:8-13; 1 Thess. 5:4-8.

     ⁹ See also Rom. 6:13; 2 Cor. 6:7; 10:4; cf. Eph. 6:11-18. 

     ¹⁰ See also Rom. 6:4; 8:1, 4; 14:15; cf. 1 Cor. 3:3; 7:17; 2 Cor. 4:2; 5:7; 10:2-3; 12:18; Gal. 5:16; Eph. 2:2, 10; 4:1, 17; 5:2, 8, 15; Phil. 3:17-18; Col. 1:10; 2:6; 3:7; 4:5; 1 Thess. 2:12; 4:1, 12.

     ¹¹ See also Luke 21:34; 1 Cor. 6:10; Gal. 5:21; Eph. 5:18; 1 Pet. 4:3. The noun κώμοι, translated “orgies” in the ESV and NAB, is more closely related to drunkenness in the sense of “reveling” (ASV, NRSV) or “carousing” (NASB, NIV).

     ¹² See also Matt. 15:19; Mark 7:21-22; Acts 15:20, 29; 21:25; 1 Cor. 5:9-13; 6:9–7:2; 10:8; 2 Cor. 12:21; Gal. 5:19; Eph. 5:3-5; Col. 3:5; 1 Thess. 4:1-7; 1 Tim. 1:10; 2 Pet. 2:2, 7, 18; Jude 7.

     ¹³ See also Matt. 15:19; Mark 7:21-22; 1 Cor. 1:11; 3:1-3; 2 Cor. 12:20; Gal. 5:20-21, 26; Eph. 4:31; Col. 3:8; 1 Tim. 6:3-5; Tit. 3:3, 9; 1 Pet. 2:1.

     ¹⁴ See also Mark 4:18-19; John 8:44; 1 Cor. 5:5; 2 Cor. 7:1; 10:2-3; Gal. 5:13-26; Eph. 2:1-3; 4:20-23; Col. 2:23; 3:5; 1 Thess. 4:5; 1 Tim. 6:9; 2 Tim. 2:22; 3:4-7; Tit. 3:3; Jas. 1:13-16; 1 Pet. 1:13-16; 2:11; 4:1-3; 2 Pet. 1:4; 2:9-10, 18; 3:3; 1 John 2:15-17; Jude 16-19.

     ¹⁵ Cf. v. 12; 1 Cor. 15:53-54; Gal. 3:27; Eph. 4:24; 6:11, 14; Col. 3:10, 12; 1 Thess. 5:8.  

     ¹⁶ “But the Christian life is not exhausted in this act [of baptism], which is rather the starting-point for a putting on of Christ in the ethical sense, a ‘clothing of the soul in the moral disposition and habits of Christ’ (Gifford) …” (J. Denney, “Romans” 700).

     ²⁷ J. D. G. Dunn, Theology of Paul the Apostle 194.

Related Posts: Romans 12:6-8

 

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Romans 9–11: The Place of Israel in Salvation History (Part 5c): Israel’s Only Hope

Israel’s Salvation

“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” (Rom. 11:26-29, ESV). 

In light of what has already been established about efforts to “save some of them” (v. 14) and “only a remnant of them will be saved” (9:27b), the statement here that “all Israel will be saved” is qualified by the adverbial οὕτως, sometimes rendered “so” (ASV, NASB, N/KJV), meaning “in this way” (ESV, CSB, NIV). In what way? As consistently affirmed since the beginning of the letter, “through faith … if they do not continue in their unbelief” (vv. 20-23). Sadly, not all are compliant (2:5-9). “For 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’ …. But they have not all obeyed the gospel” (10:12-13, 16a <see discussion here>). 

Paul’s next scripture citation is a modified combination of multiple texts primarily based on Isa. 59:20 and 27:9 (LXX). The Hebrew text of Isa. 59:20, concerning Israel’s iniquity and consequent exile, says the Deliverer (or Redeemer) will come “to Zion, to those in Jacob who turn from transgression,” whereas the LXX reads “from Zion,” wording perhaps borrowed from Psa. 14:7 (13:7 LXX) and Psa. 53:6 (52:7 LXX). As a messianic prophecy, “the Deliverer” comes “from Zion” in that he is of Jewish ancestry (9:5; cf. 1:3),¹ while he also deals with the sin problem of “ungodliness” [ἀσέβεια] (cf. 1:18) that the people of Israel and their law were incapable of overcoming (2:17-25; 3:9-28; 4:4-8; 5:1-11; et al.). Thus, the divine “covenant” justifying God’s gracious work to “take away their sins” is none other than the new covenant of Jesus Christ (Jer. 31:31-34; Heb. 8:6-13).

Because of their repudiation of the gospel, despite having been the first to receive it (cf. 1:16; 10:16-21), unbelieving Jews are “enemies” (cf. 5:10a) of faithful Christ-followers. But concerning “election” [ἐκλογή] (cf. vv. 5, 7; 9:11), chosen for a time as God’s people to ultimately bring the Christ into the world (3:1-2; 9:4-5), they are “beloved” [ἀγαπητοί] (cf. 1:7; 12:9), not because of their own worthiness but for the sake of their “forefathers” [πατέρες]. Despite a turbulent and often rebellious history, God’s remembrance of and promises to faithful patriarchs like Abraham, Isaac, Jacob, and David (cf. 9:5)² compelled him to remain patient, loving, and committed to the people of Israel, although never discounting the essential requisites of repentance and obedient faith (cf. 2:4-10; 10:16-21; et al.). 

“For the gifts” (cf. 3:2; 9:4-5)³ “and the calling of God” (cf. 1:6-7) are “irrevocable” [ἀμεταμέλητος] (emphatic!) or “without regret” (2 Cor. 7:10). God does not go back on his word. He is faithful and does not fail to keep his promises.⁴ However, his promises are conditional (cf. vv. 21-23) and his justice demands that he accounts for the failures of those who do not accept and submit to his expectations through Christ (1:1–10:17).

God’s Mercy

“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” (Rom. 11:30-32).

All in Rome who “belong to Jesus Christ” and “are loved by God and called to be saints” (1:6-7) “were at one time disobedient [ἀπειθέω] to God” (cf. 2:8-9; 5:6-10), but now “have received mercy” [ἐλεάω] (9:14-24) consequent to the “disobedience” of unbelieving Jews who “have now been disobedient” (9:30-33; 10:3, 16, 21). But God has not completely given up on them and continues to extend “mercy,” evidenced by the “remnant” of believing ones (11:1-6). He “has consigned” [συγκλείω] (cf. Gal. 3:22-23), “committed” (NKJV), “shut up” (NASB), “imprisoned” (CSB, NRSV) “all to disobedience,” whether Jew or Gentile (3:9-12, 19, 23; 5:12). “God gave them up” to their own devices (1:24, 26, 28) “that he may have mercy on all” (11:11-24), without partiality.⁵ Rather than affirming unqualified universalism, contextually the “all” applies to every human being prospectively, regardless of ethnicity, who is receptive to the gospel call and penitently exchanges disobedience for obedience of faith.

Paul has concluded his argument. He has vindicated the Divine justice and mercy. He has shown how even the reign of sin leads to a beneficent result. And now, carried away by the contrast between the apparent injustice and the real justice of God, having demonstrated that it is our knowledge and not His goodness that is at fault when we criticize Him, he bursts forth in a great ascription of praise to Him, declaring the unfathomable character of His wisdom.⁶

Spontaneous Words of Praise

“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” (Rom. 11:33-36).

This brings to a close the first major section of the letter, the doctrinal portion, having laid the theological groundwork for the practical-application section that follows. Before Paul moves on, however, he is compelled to acknowledge and glorify the One responsible for all that has been written up to this point. By quoting Isa. 40:13 (LXX; cf. also 1 Cor. 2:16) and Job 41:11 (based on the Hebrew text; cf. Job 35:7), he joins and emulates centuries of awe-struck worshipers.⁷

Seeing that God’s ways and thoughts are infinitely higher than ours (Isa. 55:9) and his depths so vast (1 Cor. 2:10), mere words are inexpressible (2 Cor. 12:4). The vocabulary of all human languages combined does not have sufficient capability through which the Most High can be fully revealed. With a valiant attempt to accommodate the limited human capacity to understand, Paul seems to struggle to put into meaningful words that which is inexplicable and indescribable (cf. 5:9a-10; 8:18, 35-37).⁸

The term “depth” [βάθος] (cf. 8:39) conveys what is immeasurable, and “riches” [πλοῦτος] (cf. v. 12; 2:4; 9:23) what is of exceeding value, attempts to describe divine attributes such as “wisdom” [σοφία],⁹ “knowledge” [γνῶσις] (cf. 2:20), and “judgments” [κρίματα] (2:2-3) that are “unsearchable” [ἀνεξερευνητος] or “unfathomable” (ISV), and “inscrutable”

[ἀνεξιχνίαστος], “unexplainable” (ISV), “untraceable” (CSB, LSV, MSB), “fathomless” (NET), “past finding out” (N/KJV, WEB). Words alone are insufficient.¹⁰ For other outbursts of praise concluding with “Amen,” see 1:25; 9:5; 15:33; 16:27.¹¹

Conclusion

Paul has devoted three chapters of this letter (9–11) to clarifying Israel’s place in salvation history. As a complete literary unit, attempts to interpret any portion of it without considering the entire discourse has historically resulted in misconceptions and misapplications.

God’s plan of salvation, providing redemption and hope to a broken world, has unfolded through the centuries involving specially chosen individuals and an entire nation, culminating in the Christ and his salvific work. So what is to become of the historically privileged and blessed descendants of Abraham, Isaac, and Jacob? God’s expectations and their ultimate destiny are no different than what is applicable to everyone else. All have sinned and are hopelessly lost without accepting the lordship of Jesus in obedience to the gospel.

--Kevin L. Moore

Endnotes:

     ¹ Mount Zion was the southern mountain peak around which Jerusalem was built. The name Zion came to be applied to the whole city (Psa. 51:18), to the tribe of Judah (Psa. 78:68), and to the entire nation (Psa. 149:2), most often in prophetic and poetic literature. Depending on textual variation, the name occurs around 154 times in the OT and only seven times in the NT.

     ² 1 Kings 11:12-13; 2 Kings 19:34; 20:6.

     ³ The word “gifts” [χαρίσματα] would apply to whatever God has given for our benefit and for the accomplishing of his purpose (cf. 1:11; 5:15-16; 6:23; 12:6).

     ⁴ Cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; Heb. 10:23.

     ⁵ In this one verse “the content of the chapter is no doubt condensed …” (J. Denney, “Romans” 686).

     ⁶ W. Sanday and A. C. Headlam, Romans 339.

     ⁷ Francis Turretin (1623–1687), commenting on Rom. 11:36, observes: “In the passage is contained a certain doxology … signifying that all contemplation of all the heads of theology subsists in the glory and glorification of God” (Institutio Theologiae Elencticae 3:310).

     ⁸ Cf. also 2 Cor. 4:7, 17; 9:15; Eph. 2:4; 3:20. The ancient psalmist observed, “Yahweh our Lord, how majestic is your name in all the earth, Who has set your majesty above the heavens” (Psa. 8:1).

     ⁹ This is the only usage of the word in Romans, but cf. 1 Cor. 1:21, 24, 30; 2:6, 7; Eph. 3:10; Col. 2:3.

     ¹⁰ See K. L. Moore, “Beyond Words,” Moore Perspective (10 Nov. 2020), <Link>.

     ¹¹ Also Rom. 16:24 in the BMT; cf. NASB 1995, N/KJV.

Related Posts: Rom 11:16-25, Rom 12:1-2