In Wright’s commentary on Romans, he says:
Foreknowledge is a form of love or grace; to speak thus is to speak of God’s reaching out, in advance of anything the person may do or think, to reveal love and to solicit an answering love, to reveal a particular purpose and to call forth obedience to it…More particularly, this foreknowledge produces God’s foreordaining purpose…What we have here, rather, is an expression, as in 1:1, of God’s action in setting people apart for a particular purpose, a purpose in which their cooperation, their loving response to love, their obedient response to the personal call, is itself all-important. This is not to deny the mystery of grace, the free initiative of God, and the clear divine sovereignty that is after all the major theme of this entire passage, here brought to a glorious climax. But it is to deny the common misconception, based on a two-dimensional rather than a three-dimensional understanding of how God’s actions and human actions relate to each other, that sees something done by God as something not done by humans, and vice versa….Woe betide theology if discussions of grace take their coloring from the mechanistic or technological age where all actions are conceived as though performed by a set of machines. God’s foreknowledge and foreordination, setting people apart in advance for particular purposes, are not equal and opposite to human desires, longings, self-questionings, obedience, and above all love. You do not take away from the one by adding to the other….Christian faith, ultimately irreducible to any analogy, and certainly not reducible to terms of “yet another odd paradox,” involves wholeheartedly and responsibly answering the call of sovereign love, gratitude, and obedience that come from the depths of one’s own being and are simultaneously experienced as a response to sovereignty, a compulsion even, to which the closest parallel remains that of the highest love. (on Rom 8.18-30)
He affirms predestination, but seeks to guard from an overly-deterministic mindset – something where I believe the Reformers agree with him, despite perceptions to the contrary.
In a footnote of his Romans commentary, Wright comments on Douglas Moo’s recent commentary which adopts the standard view of predestination in Romans and says:
…Moo allows his discussion to be overshadowed by the anachronistic debates between Calvinism and Arminianism…
Some of his comments:
“Paul is not, then, producing an abstract essay on the way in which God always works with individuals, or for that matter with nations and races. This is specifically the story of Israel, the chosen people; it is the unique story of how the creator has worked with the covenant people, to bring about the purpose for which the covenant was made in the first place. It is the story, in other words, whose climax and goal is the Messiah;
…These sections tell the story of Israel’s patriarchal foundation (vv. 6-13), then of the exodus (vv. 14-18), and then of God’s judgment that led to exile and, through it, to the fulfillment of God’s worldwide promise to Abraham (vv. 19-24).
9:11-12. The second explanation occupies center stage in this brief telling of the Jacob/Esau story: it cannot be that God’s selection of Jacob had anything to do with Jacob’s merits, since the promise was made before he and his brother were born. God’s choice has nothing to do with merit observed.
Nor (to meet the objection of a latter theology) could it have been foreseen, and hence explained in terms of God’s knowing how the brothers were going to turn out; Jacob’s behavior as a young adult, cheating and twisting this way and that, would scarcely have earned him favor with an impartial deity. The point is, though, that Paul is not here discussing what an abstract, impartial deity would or should have done; he is discussing the long purposes of God for Israel, and through Israel for the world. Central to those purposes is the principle that all must be of grace, “not of works, but of the one who calls.”
Paul is not, then, using the example of Pharaoh to explain that God has the right to show mercy, or to harden someone’s heart, out of mere caprice. Nor is it simply that God has the right to do this sort of thing when someone is standing in the way of the glorious purpose that has been promised. The sense of this passage (9:17-28) is gained from its place within the larger story line from 9:6-10:21–that is, as part of the story of Israel itself, told to explain what is now happening to Paul’s “kinsfolk according to the flesh.”
As in the parable of the sheep and the goats, there is an imbalance between what is said about the “vessels of wrath” and what is said about the “vessels of mercy” (Matt 25:34, 41). The former are “fitted for destruction,” leaving it at least ambiguous whether they have done this to themselves by their impenitence or whether God has somehow been involved in the process. The latter, though, have been “prepared for glory” by God himself.
“It isn’t a matter of willing, or running, but of God’s mercy” (v. 16); that text alone, even without its context, can bring solace to a troubled and anxious heart. That, indeed, is part of the point of expounding God’s sovereignty: not to terrify us with the sense of an unknowable and possibly capricious deity, but to assure us that the God of creation, the God we know in Jesus Christ, overflows with mercy, and that even negative judgments have mercy in view all along, if only people will have the humility and faith to find it where it has been placed. To be able to rest in the sovereign mercy of God revealed in Jesus Christ is one of the most valuable aspects of the Christian’s calling.”