A second edition. I thought this article needed more clarity in a few places. Here is the result.
Paul is writing to the church in Rome and his account of what God has done in Jesus Christ has climaxed in the promise of a glorious future.
This hope is vital for us, so we need to be sure God keeps his promises. And Israel is the ‘working case-history’ of God making promises and keeping them. We need to know their story.
There are many Jewish Christians in Rome, but the nation as a whole has rejected their Messiah. So, do God’s promises continue to have any relevance to the nation?
Paul shows that God still has Israel in mind. More than that—he loves them. There’s more to his promise than their present rejection of him. And if God still reaches out to Israel through Paul more than two decades after they kill his Messiah, is it any different two millennia later?
I had a conversation with a Jewish Rabbi here in Australia some years ago. He asked me what I thought was going on in the Middle East regarding Israel.
I said to him, ‘Anyone who hates Israel is shooting themselves in the foot!’ Understandably, he wanted to know what I meant by this and we spent an hour talking about it.
Clearly, we should love Israel. Paul makes it clear that he does. He describes how God’s promises to them are being fulfilled. And he describes the battle God must wage with them until they realise that they need to depend on his mercy.
So, in these three chapters, Paul talks about mercy.[i] And, in his next section, he talks to us all on the basis of these mercies.[ii]
If we are going to be true Christians, we will need to understand that God’s promises come from who he is. It’s a love story. And like most love stories, it twists and turns and happens in ways no human being could have planned.
And our future, like Israel’s, depends on God’s mercy. If we don’t understand God’s mercy to them—and if we don’t love them, we may have ‘shot ourselves in the foot’.
So, we’ll look at what Paul tells us about Israel—and about us. And then we’ll return to the Rabbi’s question.
First, God has loved Israel and demonstrated it by giving them unique privileges (9:1-5).
God chose them to be his family, he lived among them, bonded himself to them by a covenant with obligations, and he accepted their worship. He made promises to them so they could be sure of their future. And, to them would be given a Messiah who would deliver them, and the world, from all their enemies.
This Messiah, of course, has now arrived—no less than God himself—God the Son.
So, following God’s lead, Paul longs for his fellow Israelites to be saved, and he spares no effort or pain to persuade them that their Messiah has come.
Second, Israel has depended wholly on God choosing them (9:6-13).
Israel needs to understand why they are the people that they are. It’s not Abraham’s older son who receives the promised blessing but the younger one. God does the choosing, not Abraham. And not us either. In fact, our choices turn out not to be good ones. God’s promises apply to those he chooses. If we think we can be anything we choose to be, we will never understand how God works.
Third, God’s choosing and calling Israel are acts of mercy (9:14-29).
God creates Israel by having mercy on them—rescuing them from slavery in Egypt.
We are so accustomed to mechanisms of justice and expecting to be given what we deserve that we may have forgotten what mercy is. It may not be registering in our minds that we actually deserve wrath.
God doesn’t argue with us here. He has no need to prove himself. He knows he is merciful. He knows we have no grounds to insist on our rights with him. Before him, we all stand condemned and speechless.[iii]
Paul has already shown that God is patient with those who proudly reject his Son—patient enough to let him be killed by them. Jesus transforms their sinful act into a sin offering. That’s mercy!
And if God can be merciful to his chosen nation, he can be merciful to Gentiles as well.[iv] Hosea shows that God can create a people from any nation. Belonging to him depends on his mercy—not any rights we may claim.
Fourth (9:30—10:21), the people who belong to God are righteous because they trust God to call them such.
This is why first century Jews trip up over Jesus. They reckon they are already righteous and won’t submit to the mercy being shown to them. A common problem—for Jews and Gentiles!
But Moses, the very person who receives the ten commandments and teaches Israel to keep them, also teaches them that they can’t claw their way up to God by keeping them.[v] In fact, the law will prove that they can’t keep them. They will need to receive their righteousness by faith. The law is the way to respond in love to the one who saves them.[vi]
Most first century Jews don’t recognise this—even though it’s in their Bible. So, when Jesus comes, they don’t recognise him either. But he is what their law is all about. And he will perfectly fulfill it. But Israel won’t receive something God does for them. They don’t want to be justified by faith.
It is this righteousness that Paul is preaching.[vii] The gospel is not an achievement of ours. It’s God giving up his Son for our sin and raising him for our justification. This is what we need to confess. It’s the believer of this who will never be ashamed before God—Jew or Gentile. Those whom God chooses.[viii]
Paul is now preaching God’s way of being righteous. And he quotes Jewish scriptures that predict everything he is doing. He’s going everywhere he can. Jews are getting jealous about the privileges now being enjoyed by Gentile Christians. People who aren’t even seeking God are finding him through the preaching of the gospel. And his own people are still rejecting the grace of their God. All that God has promised is happening!
Fifth, God’s promise to save Israel is right on schedule (11:1-36).
Paul himself is a clear example of God keeping his promises.[ix] God chooses him, has mercy on him, justifies him, and makes him a true member of his people. He’s a true Israelite!
His situation is like it was in Elijah’s day when many people belonged to Israel—formally. But most had no heart for what their nation really was. They didn’t want to live by God’s bounty. So, God made sure they didn’t understand what was really going on.
Is this the end of the story?[x] By no means. God’s love weaves its way through much resistance.
Paul can even see a purpose in Israel rejecting their Messiah. When they refuse to listen to him, he is sent on to Gentiles, and many of them are grafted into Israel’s privileges.
Jealousy works wonders here! The Jews are jealous of other nations receiving favour from God. Paul knows this well.[xi] Before his conversion, he is furious at Gentiles finding peace with God. And all the while, he doesn’t have it himself. Is this why Jesus says to him outside Damascus that it is hard for him to kick against God’s gracious prodding? He’s having a hard time!
As we noted before, love’s path may look like a tangled web but it needs to undo what is false. And it does—with Paul. He is now happy to preach to Jews, and then go to Gentiles. And all the while, he knows God is right on track with his story or mercy.
So, those of us who are Gentiles—in other words, most of us Christians—should be careful! There are no grounds for us to be smug and to think that we are secure because we belong to the right group.
And, here’s the point we must know well. Every one of us believers in Christ are where we are because of God’s kindness—plus nothing! If we forget that, God cuts us out—or shows that we never were a part of his grateful people. And he can graft his ancient people back in—easily. God has promised that he will do just this.[xii]
Here’s the principle. God proves to us all that we are not nice people but rebels. And he has mercy on those he chooses. We’re in his hands—totally. There’s no room for pride anywhere.
And God can be an enemy and a lover of his people at the same time. His loving promise will be fulfilled. For this reason, he fights against the pride of those who think they belong to him so that they will know his mercy.
So, we can trust God. And we can worship him. His promises are irrevocable.[xiii]
Notice that this is not something Paul is deducing from observation. He’s looking at everything that is happening in the light of what God has revealed to Israel.
Sixth, the gospel is all about knowing God.[xiv]
Every attempt that has been made to get the upper hand with God, from the beginning of this letter until now, has been shown to be futile.
On the other hand, everything God has done is powerfully effective, and has fulfilled his promises. We are in safe hands!
We should be in awe of his wisdom, his knowledge, his judgements, his ways. We should not presume that we understand him! Or that we can advise him! Or enrich him!
Mercy is something to receive, not to negotiate. The future is not something to calculate but to anticipate—gratefully. All the glory is due to God.
Returning to the Rabbi’s question, what is happening in Israel at present, and, to Jews wherever they are in the world? Has God’s plan of mercy changed? Rather, what part of the above love story is being worked out at present?
Of the Jews who live in Israel, only some 2% are Christians. In other words, that part of Israel living between the River and the Sea is largely still rejecting their Messiah, and the mercy and the righteousness promised to them. They are not really God’s people—they are cut off. But then—this is a love story. They can be grafted back in.
God waits to have mercy on them. He wrestles with them. He may send them good things. He may be severe. But he loves them. They need to turn to their Messiah. So, with God, we should love them, and pray for them.
And what is true of Israel is his ‘working case history’ for Gentiles to take note of. God is waiting to reveal his mercy!
In the end, we will see that all whom God knows as his chosen people will be saved. God will keep his promise. And we can trust God’s promise to bring about the future he has revealed to us.
[i] Rom. 9:15-18, 23; 11:30-32
[ii] Rom. 12:1
[iii] Rom. 3:19
[iv] Gen. 12:2-3
[v] Deut. 30:2-24
[vi] Exod. 20:2-3
[vii] Rom. 10:9-13
[viii] Acts 2:39
[ix] Rom. 11:1-10
[x] Rom. 11:11-32
[xi] Rom. 7:7-9
[xii] Vv. 26-27, quoting the Greek version of Isa.59:20-21; Isa. 27:9
[xiii] Rom. 11:29
[xiv] Rom. 11:33-36
[i] Rom. 9:15-18, 23; 11:30-32
[ii] Rom. 12:1
[iii] Rom. 3:19
[iv] Gen. 12:2-3
[v] Deut. 30:2-24
[vi] Exod. 20:2-3
[vii] Rom. 10:9-13
[viii] Acts 2:39
[ix] Rom. 11:1-10
[x] Rom. 11:11-32
[xi] Rom. 7:7-9
[xii] Vv. 26-27, quoting the Greek version of Isa.59:20-21; Isa. 27:9
[xiii] Rom. 11:29
[xiv] Rom. 11:33-36