by jimwalton » Sat Nov 11, 2023 11:32 am
Paul has been so effective in showing how the Jews are just as sinful and subject to judgment as the Gentiles that now the natural question has arisen: “Is there no hope for any Jew, then?” That’s what chapters 9-11 are about. If they were God’s chosen people, how can they be under His wrath? And if they’re under His wrath, what hope is there for them?
The case Paul is making in chapter 9 is that the promises of God were intended just for those who are Israelite by birth, but for all who will come faith, whether Jew or Gentile. Israel thought it was for them only, but God had always intended to bless the whole world and invite the whole world (Gn. 12.3). That’s one large area where the Jews really blew it.
Since Paul has now established that we are justified by faith (not by ethnic origin or by works) and sanctified by faith (not by works), that gives rise to a huge question: What does that teach us about the sovereignty of God (your question)?
Yes, God has blessed the Israelites (vv. 1-5). That blessing was supposed to be shared with the world (vv. 4, 8-9). That blessing for both Jews and Gentiles actually came about through the death of Christ. But, but, Jews had rejected Christ (v. 6). Had God failed? No, He has not. God is sovereign, and it’s His right to choose how He will accomplish His redemptive purposes. His rejection of Israel has a purpose and will accomplish the ends God desires.
V. 6: God hasn’t failed. He is saving “Israel.” The Jews understood “Israel” as their ethnic group. God means it to include anyone who comes to faith, whether Jew or Gentile. So He hasn’t failed at all. “Israel” is being saved.” Whatever fault there is is not from God. God had blessed them, communicated to them, and given them many spiritual advantages. He had even given them his Word, which did not fail either. God had done everything right and everything possible. If ethnic Jews aren’t turning to God, that’s not God’s fault or God’s failure. And if Gentiles ARE turning to God, they become part of “Israel.”
V. 7: God looks at the heart, not at one’s ethnicity. Ishmael was a biological son of Abraham, but he was not part of the promise because of that heritage—proving the point that it’s not about heritage. And if it’s not about heritage, then their “Jewishness” doesn’t score any points for them. Entrance to God’s kingdom is something other than heritage.
God has his purposes, and God makes his choices. It’s His prerogative. And yet people get to choose.
Look at it this way. Suppose we are in a group of people in a room. I call you and friend to the front and say, “You two are chosen. There is a banquet in the next room for you.” You’d feel pretty special, but everyone else in the room would think, Hey, that’s not fair. That’s favoritism! And they would be right.
But then before you leave the room with a big smile on your face, I hand both of you a pile of tickets to the banquet and say, “Give them to everyone who will take them. Invite everyone in the room.” Some will take them and some will not, for a variety of reasons.
But here’s the point: You two were chosen (elected), but your election was not to an exclusive benefit (even though it was), but it was also to be part of the team issuing an invitation to whoever would come.
Did I have a right to choose you and your friend as my ambassadors? Yes. Have I been unfair? No.
Romans 9.14: Has God been unfair? Not at all.
Paul has been so effective in showing how the Jews are just as sinful and subject to judgment as the Gentiles that now the natural question has arisen: “Is there no hope for any Jew, then?” That’s what chapters 9-11 are about. If they were God’s chosen people, how can they be under His wrath? And if they’re under His wrath, what hope is there for them?
The case Paul is making in chapter 9 is that the promises of God were intended just for those who are Israelite by birth, but for all who will come faith, whether Jew or Gentile. Israel thought it was for them only, but God had always intended to bless the whole world and invite the whole world (Gn. 12.3). That’s one large area where the Jews really blew it.
Since Paul has now established that we are justified by faith (not by ethnic origin or by works) and sanctified by faith (not by works), that gives rise to a huge question: What does that teach us about the sovereignty of God (your question)?
Yes, God has blessed the Israelites (vv. 1-5). That blessing was supposed to be shared with the world (vv. 4, 8-9). That blessing for both Jews and Gentiles actually came about through the death of Christ. But, but, Jews had rejected Christ (v. 6). Had God failed? No, He has not. God is sovereign, and it’s His right to choose how He will accomplish His redemptive purposes. His rejection of Israel has a purpose and will accomplish the ends God desires.
V. 6: God hasn’t failed. He is saving “Israel.” The Jews understood “Israel” as their ethnic group. God means it to include anyone who comes to faith, whether Jew or Gentile. So He hasn’t failed at all. “Israel” is being saved.” Whatever fault there is is not from God. God had blessed them, communicated to them, and given them many spiritual advantages. He had even given them his Word, which did not fail either. God had done everything right and everything possible. If ethnic Jews aren’t turning to God, that’s not God’s fault or God’s failure. And if Gentiles ARE turning to God, they become part of “Israel.”
V. 7: God looks at the heart, not at one’s ethnicity. Ishmael was a biological son of Abraham, but he was not part of the promise because of that heritage—proving the point that it’s not about heritage. And if it’s not about heritage, then their “Jewishness” doesn’t score any points for them. Entrance to God’s kingdom is something other than heritage.
God has his purposes, and God makes his choices. It’s His prerogative. And yet people get to choose.
Look at it this way. Suppose we are in a group of people in a room. I call you and friend to the front and say, “You two are chosen. There is a banquet in the next room for you.” You’d feel pretty special, but everyone else in the room would think, Hey, that’s not fair. That’s favoritism! And they would be right.
But then before you leave the room with a big smile on your face, I hand both of you a pile of tickets to the banquet and say, “Give them to everyone who will take them. Invite everyone in the room.” Some will take them and some will not, for a variety of reasons.
But here’s the point: You two were chosen (elected), but your election was not to an exclusive benefit (even though it was), but it was also to be part of the team issuing an invitation to whoever would come.
Did I have a right to choose you and your friend as my ambassadors? Yes. Have I been unfair? No.
Romans 9.14: Has God been unfair? Not at all.