From Typology to Doxology: Paul’s Use of Isaiah and Job in Romans 11:34–35

Written by Andrew David Naselli Reviewed By Christopher W. Morgan

From Typology to Doxology: Paul's Use of Isaiah and Job in Romans 11:34-35 is based on Andrew Naselli's 2010 PhD dissertation written at Trinity Evangelical Divinity School. Naselli's particular research problem is how Paul uses Isa 40:13 and Job 41:3a (Eng. 41:11a) in Rom 11:34-35. To address this, Naselli utilizes and largely follows the six-part approach that G. K. Beale and D. A. Carson outline in the introduction of their Commentary on the New Testament Use of the Old Testament (Grand Rapids: Baker, 2007): NT context; OT context; textual issues; relevant uses of the OT passage in Jewish literature; the NT author's hermeneutical warrant for using the OT in the NT; and the NT author's theological use of the OT in the NT (pp. 2-6).

Naselli begins by examining Rom 11:34-35 in context, first with a wide-angle lens on Romans and gradually zeroing in on the passage itself. He suggests that the theme of Romans is “the gospel in its salvation-historical context for Jews and Gentiles” (p. 11). He suggests that the theme of Rom 9-11 is “the vindication of God's righteousness, faithfulness, and integrity, namely, that God has kept and will keep his covenant promises to Israel” (p. 13). He interprets 9:6b-11:32 as Paul's answer to the question in 9:6a: “has God reneged on his promises to Israel?” (p. 14). Naselli then helpfully organizes 9:6b-11:32 into four parts, each summarizing Paul's argument:

  1.  9:6b-20. “God's covenantal promises to Israel do not guarantee that every ethnic Israelite will necessarily be saved” (pp. 14-15).
  2.  9:30-10:21. “Israelites are accountable to God for their unbelief,” culpable for failing to “embrace God's righteousness in Christ” (pp. 16-17).
  3.  11:1-10. “Even though the majority of Israelites are rejecting Christ, God's covenantal promises to Israel are still being fulfilled in some Israelites who are being saved” (p. 17).
  4.  11:11-32. “Israel's fall is temporal, not final” and results in the inclusion of the Gentiles, which will result in the inclusion of Israel (p. 17).

Naselli proposes that Rom 11:33-36 contains three strophes, “each with a group of three components” (note the excellent chart on p. 29). Strophe 1 (11:33) contains three exclamations about God: his riches, wisdom, and knowledge are deep; his judgments are unsearchable; and his ways are unfathomable (pp. 29-33). Strophe 2 (11:34-35) raises three rhetorical questions and through them asserts that humans cannot understand God's ways, cannot counsel God, and cannot consider God to be in debt to them (pp. 33-35). Strophe 3 (11:36) sets forth three prepositional phrases highlighting that God is the source, means, and goal of all things. All this resounds to the concluding doxology.

Naselli then examines Isa 40:13 and Job 41:3a in context, respectively. He interprets Isaiah as urging people to trust God as the incomparable King and Savior (pp. 42-48). Isaiah 40-66 stresses God's comfort and restoration of his people. Chapter 40 highlights God's incomparability to underscore his ability to restore his people (pp. 48-55). Isaiah 40:13 affirms that no one gives God advice due to his unrivaled wisdom and incomparable greatness (pp. 55-62).

Naselli interprets Job as urging people to “respond to innocent, unexplained suffering by trusting God because he is supremely wise, sovereign, just, and good” (p. 77). God's interrogation of Job in 38:1-42:6 is instructive: “God is too small in Job's eyes; Job is too large in his own eyes; God is not obligated to give Job anything, not even answers to his questions; and only God is all-wise” (p. 90; cf. pp. 84-87). In Job 41:2-3, God teaches Job these lessons, particularly urging Job to see his need for humility and to realize that God's ownership of him means that God does not owe Job anything (pp. 87-90).

Naselli then addresses relevant textual issues (pp. 91-98) as well as the relevant usage of Isa 40:13 and Job 41:3a in Jewish literature (pp. 99-116). Concerning the textual issues, he concludes that the integrity of Isa 40:13, Job 41:3a, and Rom 11:34-35 is “unassailable” (p. 98). Concerning the usage in Jewish literature, Naselli concludes that the few uses of Job 41:3a are insignificant for the discussion. Two themes emerge related to the usage of Isa 40:13 in Jewish literature: “humans cannot fully understand God's thoughts and ways” (p. 115), and “the only humans who can acquire a degree of God's wisdom are those to whom God reveals himself” (p. 116).

Next Naselli assesses Paul's hermeneutical warrant for using these passages in Rom 11:34-35 (pp. 117-45). Here he explains and applies Douglas Moo's survey of types of warrant: borrowed language; alternative points of view; Jewish exegetical methods; sensus plenior; generic OT expression; fulfillment of a specific prediction; the larger OT context; application; canonical approach; and typology (pp. 118-28). Naselli concludes that two apply to Paul's use of the OT in Rom 11:34-35: the larger OT contexts and typology (pp. 128-45).

Naselli subsequently sets forth Paul's theological use of Isa 40:13 and Job 41:3a in Rom11:34-35. He proposes, “The three rhetorical questions in Rom. 11:34-35 communicate three of God's characteristics that correspond inversely to his attributes in Rom. 11:33a, and they all correspond to his ways in salvation history” (p. 146). God is incomprehensible; his knowledge is deep (11:34a); God is without counselors; his wisdom is deep (11:34b); and God is without creditors; his riches are deep (11:35).

From Typology to Doxology bears the strengths of a dissertation but few of the weaknesses. It is meticulously structured, well argued, evenhanded, and heavily documented. And it is also written lucidly, generous in spirit, and even pastoral in tone, though it is often repetitious (the chapter summaries elucidate the argument but routinely quote verbatim the previous conclusions). Overall, this volume is timely and contributes to the growing literature on the use of the OT in the NT. It helpfully clarifies and applies both Beale and Carson's method for examining the NT use of the OT, as well as Moo's work on hermeneutical warrant. It offers an exegetically careful and theologically nuanced treatment of Rom 9-11 in general and 11:33-36 in particular. And it serves as a model for others who want to research how specific NT passages use the OT.


Christopher W. Morgan

Christopher W. Morgan
California Baptist University
Riverside, California, USA

Other Articles in this Issue

Some of the most valuable and lasting contributions made to the Christian faith have come through Christian scholarship...

Music, singing and emotions: what are the connections? The question is by no means new, but it’s certainly one that has received renewed attention in recent times...

In his influential address, “Discourse on the Proper Distinction between Biblical and Dogmatic Theology, and the Right Determination of the Aims of Each,” Johann Philipp Gabler (1753–1826) lodged the programmatic proposal that scholars ought to distinguish between biblical and systematic theology...

One of the most unnerving things you can read is John Milton’s great poem Paradise Lost...

Since The Intolerance of Tolerance was published, readers have been sending me new examples they have spotted-examples of egregious intolerance masquerading in the name of tolerance...