Jew and Gentile

The Question of Israel

Beginning in chapter nine, Paul turns to a series of questions regarding Israel's national rejection of Jesus Christ, her Jewish Messiah. First, He begins stating that his conscience confirms in the Holy Spirit the great sorrow and grief that God has over Israel's rejection of Christ (Rom. 9:1,2). Paul's experience of God's supernatural love for his fellow Jews was so intense that he declared, "For I would wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: Who are Israelites: to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; Whose are the fathers, and of whom are as concerning the flesh Christ came, who is over all, God blessed for ever. Amen" (Rom. 9:3-5 KJV). Paul notes his continued connection to these Jews in that these Israelites are in the present tense, his "countrymen to whom pertain the…covenants…the promises, etc". He then illustrates that God's promises to Israel have not failed, though on the surface it might appear so. He explains that God's promises did not guarantee salvation to every Israelite by birth, or by the flesh. Rather, they were given to the children of promise. He then makes an important distinction: "For they are not all Israel, which are of Israel: (Rom. 9:6 KJV). Paul is not denying the election of Israel as a nation (the Jewish descendants) but is revealing that within Israel there is a separation of unbelieving Israel and the believing core of Israel (the true remnant of Israel). He then demonstrates that physical descendency of Abraham was no guarantee of a place in God's family. Of Abraham's two sons, Isaac was the child of promise, whereas Ishmael was the child of the flesh (Rom. 9:7-9). Paul then makes an illustration through the next generation of descendents. Isaac and Rebecca had twins named Jacob and Esau, and before they were born or could have done anything good or bad, God in His sovereignty, chose Jacob as the child of promise. God's election was according to His sovereignty based on grace. "It was said unto her, 'The elder shall serve the younger.' As it is written, 'Jacob have I loved, but Esau have I hated'" (Rom. 9:12,13 KJV). The word "hated" is an idiom where the opposite is used to express a lesser degree. This passage is not dealing on an individual level regarding the question of whether or not Ishmael and Esau are going to heaven. Rather, it is dealing with Israel on a corporate level, and the nature of God's divine election of the Israel of promise and not of the flesh. The question is then raised, "What shall we say then? Is there unrighteousness with God? God forbid." (Rom. 9:14 KJV). Paul goes on to state that the basis of God's sovereign election is His mercy and compassion (Rom. 9:15, 16). Further, he reminds us that we are only creatures with limited understanding and cannot even begin to grasp the infinite wisdom and purposes of the Almighty Creator (Rom. 9:19-21).

The Book of Romans is the longest and the most theologically directed of any of the Pauline epistles. One of the purposes for this letter was to prepare the way for the apostle Paul's coming visit to Rome, which was a destination point on his plan to go to Spain (Rom. 15:24,28).

The first four chapters of the Book of Romans deal with the major theme of the basic gospel, which is justification by God's grace through faith in Jesus Christ (Rom. 4:5,6). A second theme of Romans is found in Chapters six through eight dealing with the practical and temporal moral issues of the Christian walk (ie. sin, the flesh, temporal judgment, etc.). A third theme, and an even broader one which is interlaced throughout the entire book, is the relationship between the Jews and the Gentile believers in Christ. Issues such as God's promises to the nation of Israel, New Covenant versus Old Covenant understandings, and attitudinal problems between the Jews and the Gentiles are dealt with by the apostle Paul.

We will examine this latter theme regarding the Jewish/Gentile issues addressed in the Book of Romans. I will then attempt to answer the question, "What personal relevance do these Jewish/Gentile issues have for us today in the church?"

The Jew and the Gentile in the Church

In Paul's letter to the church in Rome, it is evident that he is addressing a mixed group of both Jewish and Gentile Christians. He begins his letter by pointing out that Jesus Himself was a Jew, a descendant of David and heir to the Davidic throne as the unique Son of God (Rom. 1:3,4). He then proclaims that the gospel of Jesus Christ is the power that saves and unites both the Jew and the Gentile in Christ. "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek" (Rom. 1:16 KJV). One of the problems that Paul addresses in the Church of Rome is the arrogance of some of the Gentile Christians being displayed toward the Jews. In addition, a similar Jewish arrogance was prevalent toward the Gentiles in this church. For example, the following is a probable reference addressed to the Gentiles and Jews regarding their attitudes toward one another and in relation to some of the believers who were holding on to the observance of certain Jewish Old Testament law requirements such as dietary restrictions, the keeping of the Sabbath, or special days. "Him that is weak in the faith receive ye, but not to doubtful disputations. For one believeth that he may eat all things: another who is weak, eateth herbs. Let not him that eateth despise him that eatheth not; and let not him which eatheth not judge him that eateth: for God hath received him…But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ" (Rom. 14:1-3, 10 KJV). Paul is instructing that the strong or mature Christian who understands his freedom in Christ from such things, is not to show contempt toward his weaker, less mature brother. Likewise, the weaker brother should not judge the strong by attempting to place excessive prohibitions on them. Rather, Christians should be more concerned with having consideration of other believers and the goal of edifying them in the faith and not tearing them down. "…for the kingdom of God is not meat and drink: but righteousness, and peace, and joy in the Holy Ghost" (Rom. 14:17 KJV). Paul concludes this discussion addressing both the strong and the weak with the imperative to "receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy…" (Rom. 15:7-9 KJV). The apostle Paul gives a two-fold purpose for Jesus becoming a servant: (1) To confirm God's promises to the Jewish fathers; Abraham, Isaac, and Jacob and (2) to reveal God's mercy to the Gentiles so that they would also glorify God. Paul then goes on to cite four Old Testament passages from three different Jewish leaders, showing that God has always intended for the Gentiles to be included in His salvation program, along with the Jews. Two such examples are "Rejoice, ye Gentiles with His people. And again, E-saias saith: 'There shall be a root of Jesse; and He that shall rise to reign over the Gentiles; in him shall the Gentiles trust" (Rom. 15:10,12 KJV). The ultimate purpose being that both the Jews and Gentiles that have faith in Christ, would glorify God together (Rom. 15:7).

The question is then raised: Since Israel had the law and pursued righteousness, why did she fail to attain it? The answer is they did not attain the righteousness of God because they did not believe. Israel tried to obtain righteousness by the works of the law based on self-righteousness rather than receiving God's righteousness by grace through faith. "Behold, I lay in Sion a stumblingstone and rock of offence: and whoever believeth on him shall not be ashamed" (Rom. 9:33 KJV). Because Israel was committed to a self-righteousness by works, she stumbled over the righteousness received as a gift by grace through faith in Jesus Christ, her Messiah. Paul's compassion for Israel then breaks forth, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to everyone that believeth" (Rom. 10:1-4 KJV). The question is then raised, "I say then, Hath God cast away his people? God forbid." (Rom. 11:1 KJV). One of the evidences that God has not rejected Israel is Paul himself. Paul reminds us, "For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew" (Rom. 11:1,2 KJV). Notice, Paul, in the present tense, associates himself with Israel because that is what he is by physical birth or of the flesh. In this verse, "people" refers to the whole nation of Israel and not just the elect or the remnant of the nation. He then differentiates between the nation as a whole and the true remnant as he makes it clear that God has always had a true believing remnant among the Jews. Paul cites Elijah as an illustration: "Wot ye not know what the scripture saith of E-li-as?, he maketh intercession to God against Israel saying, 'Lord they have killed thy prophets and digged down thine altars; and I am left alone, and they seek my life.' But what saith the answer of God unto him? 'I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.' Even so then at this present time there is a remnant according to the election of grace" (Rom. 11:2-5 KJV). Despite the apostasy of Israel in Elijah's day, there was a faithful remnant of believing Jews. As it was in Elijah's day, it was also true in Paul's day. In the same way, there is a believing remnant of Israel that God is working through today that have faith in her Messiah, Jesus Christ. While the nation of Israel as a whole is under judgment, the continuing remnant of Jewish believers is proof that God has not cast away His people. "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded. (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day" (Rom. 11:7,8 KJV). It should be noted that God did not harden Israel so she wouldn't believe. Rather, she was given a judgment of hardening because she refused to believe in Jesus Christ (Rom. 10:3,4).

The big question then, is: How does Israel's fall play into the big picture of God's redemptive plan for mankind? "I say then, have they stumbled that they should fall? Certainly not! But through their fall, to provoke them to jealousy, salvation has come to the Gentiles. The bad news regarding Israel's failure, her rejection of the gospel, has turned out to be good news for the Gentile's salvation, which God, in turn, will use to provoke the Jews to jealousy. "Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?" (Rom. 11:12 KJV). In other words, if Israel's falling has turned out to be such a tremendous blessing to the Gentiles, we can only imagine how much more wonderful and glorious it will be if this, in turn, would cause the Jews to repent and accept their Messiah, Jesus Christ. Paul dramatically described that their eventual acceptance of Christ would be as if they had come back from the dead (Rom. 11:15). That is why he said, " If by any means I may provoke to emulation them which are my flesh, and might save some of them" (Rom. 11:14 KJV). Paul then makes an analogy, "For if the firstfruit be holy, the lump is also holy" (Rom. 11:16 KJV). He then extends the analogy between the root and the branches. "and if the root be holy, so are the branches" (Rom. 11:16 KJV). The first part of the dough offered as firstfruits is a reference to the patriarchs, more specifically to the Abrahamic covenant. In this extended analogy, this is also referenced to as the root. And if the root is holy, so are the branches. Likewise, if the firstfruits offering of the dough is holy, then so is the whole lump. This is a great assurance that there is both a present and a future fulfillment of God's promises to Abraham, Isaac, and Jacob because these patriarchal promises are irrevocable (Rom. 11:28,29). Paul then stretches the analogy, "And if some of the branches be broken off, and thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree; Boast not against the branches, But if thou boast, thou bearest not the root, but the root thee" (Rom. 11:17,18 KJV). Paul is reminding us that the olive tree is Israel's, and that the Gentiles have only been grafted into this Abrahamic covenant because some, yet not all, of the branches/Jews have been broken off. Therefore, there is no room for arrogance or boasting since the New Covenant was made with Israel and not with the Gentiles or even the church (Jer. 31:31-34). The Gentile believers are recipients of the blessings of the Abrahamic Covenant by the Lord's grace and should not boast against the broken branches of God's vine. Paul then gives a word of warning to the Gentile believers, "Do not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness: if thou continue in his goodness: otherwise, thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree?" (Rom. 11:20-24 KJV). This passage is not referring to salvation on an individual level but rather to God's overall program for the Jews and Gentiles. Paul is holding out a great hope for the Jews, showing that it is far more natural for them to be grafted into their own olive tree, than for the Gentiles who are wild branches, to be included. Paul then states, "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved" (Romans 11:25,26 KJV). Again, Paul confronts the arrogance of some of the Gentile Christians and points to their need to understand the mystery of God's merciful plan to include the Gentiles in His salvation program. This should move Gentile believers to great humility knowing that it is only through Israel's failure that salvation has come to the Gentiles, and that Israel's hardening is only partial and temporary as God has not totally or finally rejected her. This should also spur Christians to have a great expectation as Paul quotes from the Old Testament Scripture, "There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: For this is my covenant unto them, when I shall take away their sins" (Rom. 11:26,27 KJV). It should be noted that the Deliverer comes out of Zion and not to Zion. Romans 9:33 notes that Zion is also the place where the Jews would stumble because of their unbelief in Christ. "Behold, I lay in Sion a stumblingstone and rock of offence: and whoever believeth on him shall not be ashamed" (KJV). According to The New Unger's Bible Dictionary, "In the Old Testament, Zion refers to Jerusalem, the city that David conquered and made a capital of the united kingdom of Israel (1 Chron. 11:5; Ps. 2:6; Isa. 2:3). In a prophetic sense, Zion has reference to Jerusalem as the future capital city of the nation Israel in the Kingdom age" (Isa. 1:27; 2:3; Joel 3:16; Zech. 1:16-17). Therefore Zion or Jerusalem, is the place that Christ, the stumbling stone and rock of offense, was rejected and died on the cross, and was resurrected. While Zion was a place of stumbling and consequent judgment on Israel because of the Jews unbelief; it is also the place that Christ will come from when God's promise to Israel comes to complete fruition and "All Israel shall be saved" (Rom. 11:26). More specifically, the true Israel or remnant of Jewish descendants who are the believing core will ultimately be saved in the future.

Conclusion

Our response should be the same as Paul's, who burst forth in natural response in a doxology giving exuberant praise to God for His wisdom and unsearchable ways. "Oh, the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! 'For whom hath known the mind of the Lord? or who has been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen" (Rom. 11:33-36 KJV). Secondly, our attitude as Gentile Christians should be one of humility toward the Jews and thankfulness toward God that He has used Israel's failure as an opportunity for Gentiles who are wild branches to be grafted into the Abrahamic Covenant, Israel's olive tree. Thirdly, Gentile believers should understand and act upon the divine mandate to reach out to the Jews with the gospel. As Paul stated, "to provoke them to jealousy" so that they may be grafted in as natural branches into their own olive tree. Fourth, the understanding that God has provided His salvation program for mankind through His mysterious plan, should provoke us to render our lives to the Lordship of Christ in every area of our lives. "I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service" (Rom. 12:1 KJV). Lastly, Jewish and Gentile believers in the church should enjoy and maintain the unity they have together as members of the one Body of Christ. Paul emphasized the universal nature of God's offer of salvation, and that both Jew and Gentile are on equal footing as far as salvation is concerned. "For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 'For whosoever shall call upon the name of the Lord shall be saved" (Rom. 10:12,13 KJV).