“I find The Justification of God the most compelling and forceful exposition of Romans 9:1–23 that I have ever seen,” says Richard Muller of Calvin Theological Seminary. The Justification of God brings together the best scholarship on and exegesis of Romans 9.
Undergirded by the author’s belief that the sovereignty of God is too precious a part of our faith to dismiss or approach weak-kneed, this book explores the Greek text and Paul’s argument with singular deftness.
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Written in an irenic spirit with a keen awareness and interaction with all significant scholarly studies on Romans 9. Theology aside, it is a work of scholarship in its own right and the best on Romans 9.
—G. K. Beale, Gordon-Conwell Theological Seminary
Piper leads one through complex exegetical issues, engaging important literature fairly, summarizing the arguments frequently, and stating his conclusions (and warrants) clearly.
—Leander Keck, Harvard University
Even for non-Calvinists Piper’s work is too carefully reasoned and stays too close to the text to be ignored.
—David Dunbar, Biblical Theological Seminary
John Piper has been the Pastor for Preaching and Vision at Bethlehem Baptist Church in Minneapolis, Minnesota, since 1980. He is a widely respected theologian and bestselling author. Born in Chattanooga, Tennessee, and raised in Greenville, South Carolina, Piper attended Wheaton College where he majored in literature and minored in philosophy. He completed his Bachelor of Divinity at Fuller Theological Seminary, where he studied under Dr. Daniel Fuller. Piper received his Doctorate in Theology from the University of Munich and taught biblical studies for six years at Bethel College. His preaching and teaching is featured daily on the radio program, Desiring God. His writings and sermons are available from Logos in the John Piper Collection (24 Vols.) and the John Piper Sermon Manuscript Library.
“The first privilege of Paul’s kinsmen is that they are ‘Israelites.’24 The word is redolent with a blessed antiquity and a glorious future (Is 49:3; 56:8; 66:20; Joel 2:27; 4:16 MT; Ob 20; Ps 25:22; 53:6; 130:7f). It sums up all the other privileges in its richness (see p 21). Its promissory import is evident from Paul’s use of it in Rom 11:1f: ‘I say therefore, has God rejected his people? No indeed! For I myself am an Israelite, from the seed of Abraham, of the tribe of Benjamin. God has not rejected his people whom he foreknew.’ To be an ‘Israelite’ is to be among the people of God, and God does not reject his people. What could be more auspicious than to be called an ‘Israelite’!” (Page 31)
“These three realities overlap in the present context so that we can say God’s glory and his name consist fundamentally in his propensity to show mercy and his sovereign freedom in its distribution.28 Or to put it more precisely, it is the glory of God and his essential nature mainly to dispense mercy (but also wrath, Ex 34:7) on whomever he pleases apart from any constraint originating outside his own will. This is the essence of what it means to be God. This is his name.” (Pages 88–89)
“Whether the second ‘Israel’ in 9:6b is the Church or the believing portion of empirical-historical Israel, the point there is this: the privileges given to Israel can never be construed to guarantee the salvation of any individual Jew or synagogue of Jews, and therefore the unbelief of Paul’s kinsmen cannot immediately be construed to mean that God’s word of promise has fallen.” (Page 24)