"Did God Reject His People?" -- Romans 11:1-15

The Twenty-Eighth in Series of Sermons on Paul's Epistle to the Romans

When the apostle Paul stated in Romans 10:1 that it was his heart’s desire and prayer to God for his fellow citizens of Israel to be saved, the question of Israel’s place in the future course of redemptive history was clearly on his mind.  Paul’s poignant question which opens Romans 11, “did God reject his people?” clearly indicates the apostle’s anguish regarding the future of his people, the Jews.  Recall that Paul is answering a series of questions raised by the fact that the gospel went first to the Jew and then the Gentile.  Since Israel rejected the gospel, Paul must answer the question as to whether or not God rejected his people.  Why has Israel come under God’s curse?  Will there be a distinct role for national Israel in the future?  And if so, what is the nature of that role?  Does a future role for ethic Israel mean that there will be a future earthly millennial age upon the earth in which will Israel figure prominently?

We now begin a what amounts to a two-part sermon as we work our way through Romans 11.  As I mentioned last time, the difficultly in preaching through Romans 9-11 is that these three chapters are one extended argument.  To preach on it in small segments as we must do because of time constraints makes it difficult to see the big picture Paul is setting forth.  In this sermon we will tackle the first 15 verses of Romans 11, and Lord willing, we will pick up where we left off in the next sermon and complete our survey of this very interesting section of Romans.

The question of Israel’s role in the present age (the messianic age) also raises the question about the possibility of a future millennial age.  The vast majority of premillennarians and postmillennarians contend that in this passage Paul teaches that not only is there a role for national Israel in God’s future redemptive purposes, but that this role for Israel entails a future earthly millennium.  According to amillennarians, however, Paul does not specifically address the subject of a millennium in Romans 11.  But Paul does speak directly to the subject of the future role of Israel in God’s redemptive purposes, the only place in Scripture where he explicitly does so.  Although Paul does not tell us when the things mentioned in this passage will come to pass, he clearly links them to Israel’s eschatological fullness and to the end of the age.  Although amillennarians disagree among themselves about whether or not Israel does have a future place in redemptive history–some say Israel does have a role (Geerhardus Vos, David Holwerda and Cornelis Venema), while some say there is no distinctive future role for ethnic Israel (Calvin, William Hendricksen, Anthony Hoekema and Bob Strimple)–neither camp sees this issue as determinative of one’s millennial view.  While some post-holocaust Jewish writers, as well as certain evangelicals, have argued that denying a place for a distinct future for ethnic Israel and equating the church with Israel is at the root of contemporary anti-Semitism, it must be pointed out that even those Reformed amillennarians who do not see a distinct future for ethnic Israel, have held out the likelihood of the conversion of large numbers of ethnic Jews to Christianity before the return of Christ.

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"Faith Comes from Hearing" -- Romans 10:14-21

The Twenty-Seventh in a Series on Paul's Epistle to the Romans

In Romans 1:17, Paul told us that the gospel is the power of God unto salvation.  He also told us that the gospel went first to the Jew and then to the Gentiles.  But now the apostle must answer the difficult questions that Israel’s priority in redemptive history raise.  “If the gospel is the power of God unto salvation, why is it that Israel does not believe the gospel and has come under God’s curse?”  “Does God not keep his promises?”  Or, “Has God changed his purposes for Israel?”  “What role will Israel play in the future, if any?”  Answering these difficult questions and explaining God’s future purposes for Israel in light of the church’s mission to the Gentiles is theme of this section Romans, chapters 9-11.

As we have pointed out in previous sermons, Romans 9-11 is an integral part of this letter and is not merely Paul’s personal lament over the current unbelief of his own beloved people, the Jews.  Yes, Paul speaks about his unceasing anguish for Israel.  Yes, he tells us of his desire to spare his people by taking upon himself the covenant curses which have now come upon the Jews.  Paul also tells us that it is his heart’s fervent desire that his people, the Jews, will at some point be saved.  And so while the material we find in these three chapters is certainly personal, this is not merely a personal lament.  These chapters are an explanation of a theological conundrum.  If the gospel is the power of God unto salvation, and if through the preaching of the gospel a righteousness from God is revealed, why is that Israel finds itself in such a lamentable situation?  How do God’s purposes for Israel relate to God’s purposes for the Gentiles?  How are Jew and Gentile to understand their roles in the church, now that the long-expected messianic age has dawned.  These are very real and pressing questions throughout the churches and Paul must address them at some point in this letter.  And this is why Romans 9-11 is such an integral part of this letter.

Preaching through this section of Romans presents a number of difficulties.  For one thing, Romans 9-11 is one extended argument.  Because of time constraints, we cannot tackle the entire three chapters in one sitting, which is most unfortunate.  Splitting this section into several sermons makes it difficult to see the unity of Paul’s argument and obscures the big picture.  And so, I want to do a bit of review, lay out the big picture once again, as well as cover some points of application we were but able to skim  last time.

To answer the questions being raised in the churches, in Romans 9:6 Paul makes a very important distinction between “all Israel” and “true Israel,” a distinction which is foundational to everything which follows.  “All Israel” is the broader group which is composed of all circumcised and ethnic Jews.  “True Israel” is a much narrower group, composed of those elect Jews who do believe that Jesus is Israel’s Messiah.  Thus all of the blessings enumerated by Paul in Romans 9:4-5, were indeed experienced by “all Israel” throughout the unfolding drama of redemption in the Old Testament.  But “true Israel”–the elect remnant according to grace–believed the promise of God to justify sinners and so the members of true Israel are those who call upon God to save them from their sins.  Thus God fulfills his purposes and keeps his promises.  But to understand how he does so, we must keep the distinction between all Israel and true Israel in mind.

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"A Righteousness for Everyone Who Believes" -- Romans 9:30-10:13

The Twenty-Sixth in a Series of Sermons on Paul's Epistle to the Romans

In order to answer the question, “why is it that Israel is under God’s judgment, even though the gospel went to Israel first and only then to the Gentiles?”  Paul has pointed out that God is working out his mysterious purposes through the election of a believing remnant (“true Israel”) chosen from among the whole of Israel (“all Israel,” cf. Romans 9:6).  The apostle will now address Israel’s responsibility for rejecting her own Messiah, despite God’s sovereign and merciful purposes.  Paul will then draw a sharp contrast between two kinds of righteousness (a justifying righteousness that is by faith), and human righteousness based on works (which condemns).

The main issue with which Paul must deal is Israel’s present condition of unbelief (apistis).  In Romans 9:6-29, Paul emphasized God’s sovereignty in showing mercy to all those whom he wills in order to explain why there is a believing remnant of elect Jews (true Israel) with the larger body, national Israel.  But now Paul will demonstrate that Israel’s unbelief stems from her own unwillingness to believe.  As John Murray once put it:  “The emphasis upon the sovereign will of God in the preceding verses does not eliminate human responsibility, nor is the one incompatible with the other.”  The reason that all Israel does not believe that Jesus is the promised Messiah is because the people of Israel do not want to believe that Jesus is the Messiah!  Instead, Paul’s own beloved people tragically sought righteousness through works of law flowing from a zeal not based upon knowledge. 

As Paul has made plain, only those chosen by God and called to faith through the gospel, believe the promise.  Those not chosen, willingly remain in their sins, counting upon the supposed righteousness of their own good works to justify them on the last day.  Ironically, however, the godless Gentiles embraced the gospel because of God’s mercy, even as the believing remnant among Israel has done so.  But sadly, “all Israel” does not believe and as Paul continues to flesh out the fact that while Israel received all of the blessings described earlier in the chapter (vv. 4-5), the nation as a whole stands condemned and under God’s curse.  As Paul sees it, Israel, not God, is to blame.

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"Is God Unjust? Not at All!"

The Twenty-Fifth in a Series of Sermons on Paul's Epistle to the Romans

Romans 9:6-29 includes one of the most controversial topics in all of Christian theology, the question of God’s sovereignty in relation to the election of certain individuals unto salvation and of others unto damnation.  Paul does not raise the subject of election to give people something interesting to speculate about, but to answer the difficult questions raised earlier in this chapter.  If the gospel goes first to the Jew and only then to the Gentile, why is it that Israel presently stands under God’s curse?  Does God keep his promises?  Did God reject his people?  Or is Israel’s present state of unbelief a part of God’s larger redemptive-historical purposes in bringing salvation to the Gentiles?  Thus Paul introduces the subject of God’s sovereign purpose in election as the means of answering these difficult questions.

In Romans 8:28-30, Paul made the point that human salvation begins and ends with God.  He must now explain why Israel’s role in redemptive history has taken such a surprising turn, especially in light of the nation’s predicament, having fallen under the covenant curse.  How is it that Israel was heir to the blessings listed in Romans 9:1-5, but has not yet received them when ungodly Gentiles have?  As we saw last time, Paul’s answer to these questions hinges upon an important distinction he makes between two groups within Israel (“true Israel” and “national Israel”).  In Romans 9:6, Paul writes, “It is not as though God's word had failed.  For not all who are descended from Israel are Israel.”  The fact that Israel is presently under God’s curse is not due to the failure of God’s word, which cannot fail.  According to Paul, there is a narrow group in view (“not all Israel”) and a broader group (“all Israel”).  “All Israel” refers to national Israel when emphasizing the national promises, or ethnic Israel when speaking of the people (the Jews).  The promises described in Romans 9:1-5 have been made to the broader group, those Jews who have mistakenly sought to attain the promises through good works and/or ethnic descent, bringing them under God’s curse.  The narrower group, “not all Israel,” (true Israel or spiritual Israel) is composed of those presently in possession of the blessings promised to God’s people under the Abrahamic covenant.  These are the true descendants of Abraham from among the broader group.  God’s word has not failed even though the broader group (national Israel) is under God’s curse.  The narrow group (true Israel) have received the promise exactly as God had promised.

In Romans 9:7-13, Paul seeks to answer the question regarding national Israel’s rejection of the promise by introducing into his discussion the mystery of election and God’s sovereign purposes.

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"It Is Not as Though God's Word Has Falied" -- Romans 9:1-6

The Twenty-Fourth in a Series of Sermons on Paul's Epistle to the Romans

One of the major problems facing the apostle Paul was the thorny relationship between Jew and Gentile in those churches rapidly springing up throughout the cities of the Roman empire.  Those Jews who came to believe that Jesus was Israel’s promised Messiah often-times expected Gentile converts to live as Jews.  Many felt that Gentiles must submit to circumcision, keep the dietary laws and obey the Law of Moses in order to maintain a right-standing before God.  Gentile converts, on the other hand, knew nothing of the Old Testament before coming to faith in Jesus Christ.  Their question was simply, “who is Moses?”  No doubt, the Gentiles had trouble understanding why Jews wouldn’t eat certain foods and why circumcision was such a big deal.  Therefore, at some point in his letter to the church in Rome, Paul must explain the respective roles of Jew and Gentile in redemptive history.  Now that Christ has come and fulfilled the Old Testament promises of redemption, Paul must explain Israel’s place in God’s future purposes.

The role of Romans 9-11 in Paul’s letter to the church in Rome is the subject of much debate in contemporary biblical scholarship.  The problem is this.  Is this section of Romans an excursus–a  personal detour in which Paul expresses his personal anguish about his people, the Jews–or is this section an essential part of the overall theological argument of the epistle?  According to Charles Cranfield, “a superficial reading of the epistle might easily leave one with the impression that chapters 9-11 are simply an excursus which Paul has included under the pressure of his own deep personal involvement in the matter of Israel’s destiny but which is without any real inner relatedness to the main argument of Romans.  But a closer study reveals the fact that there are very many features of chapters 1 to 8 which are not understood in full depth until they are seen in the light of chapters 9-11.”  If true, this means that “these chapters may be seen to be in integral part of the working out of the theme of this epistle.”

What are these features which are not fully understood until we come to this section?  In Romans 1:16-17, in which Paul sets out the thesis statement of this letter–through the preaching of the gospel, which is the power of God unto salvation, a righteousness from God is revealed–Paul made the point that the gospel which he preaches is the gospel concerning God’s son, Jesus Christ, who, according to the flesh was an ancestor of David, Israel’s greatest king (cf. Romans 1:1-4).  Given the fact that Jesus is the Christ (Israel’s promised Messiah), at some point in this letter, Paul must explain how the gospel he preaches relates to God’s people, Israel, since the content of that gospel–the person and work of Jesus Christ–can only be properly understood as the fulfillment of that redemption from sin promised in throughout the Old Testament in which David’s ancestor was prophesied to play a major role.

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"More Than Conquerors" -- Romans 8:28-39

The Twenty-Third in a Series of Sermons on Paul's Epistle to the Romans

When we step back from the details of Paul’s discussion of justification and sanctification in Romans 3-8 and look at the big picture, we see something that is truly amazing.  In Romans 4:5, Paul speaks of God justifying the wicked.  In Romans 5:1, Paul speaks of those same ungodly sinners having peace with God, because as Paul tells us in Romans 5:6, Christ dies for the ungodly, even while we were powerless to do anything to save ourselves.  Then, in Romans 6, Paul describes how justified sinners die with Christ in baptism and rise in him to newness of life.  In Romans 7, Paul describes an intense struggle with sin, both before and after conversion, while in Romans 8, Paul speaks of how sinners now walk in the Spirit and how God will redeem us as individuals, even as he redeems all of creation.  And now, at the end of Romans 8, Paul’s heart soars as he considers how these same ungodly sinners are more than conquerors through Jesus Christ.

We now wrap up our treatment of Paul’s discussion of justification and sanctification by turning to the final two sections of Romans 8, Paul’s discussion of the “order of salvation” in Romans 8:28-30, and the glorious doxology which ends this discussion in verses 31-39.  As we turn to the first part of our text, we need to keep in mind that although this 3 verse section of Romans is best understood as a continuation of the previous section (Paul’s discussion of the intercession of the Holy Spirit) these verses have played such a huge role in the Reformed tradition’s theological development, we will treat them separately before turning to the doxology which concludes the chapter.

In verses 28-30, Paul sets forth “the way the purpose of God is worked out in believers.”  Although Paul’s readers groan right along with the creation as they await personal and cosmic redemption, nevertheless in the midst of this groaning and suffering, we can take heart.  For we are not suffering at the hands of a cruel fate or random chance which are beyond God’s control.  Rather, we suffer because of the consequences of human sin and because of this sin, God has subjected creation to frustration.  But God is in control of all of these things even while we suffer and while creation groans.  Furthermore, God is directing all of history toward its appointed end.  Says Paul, both the suffering and groaning as well as the coming heavenly glory, come to pass because God has willed it to be so.  This is why we can take heart in the midst the suffering associated with life in this world.  The same God who brings all of this to pass as part of his decree, now tells us that he is working out all of this for our good.  God never promises us to keep us from suffering.  But God does promise that our suffering will be turned to our ultimate good, if not in this present evil age, certainly in the age to come when Christ’s eschatological glory is revealed.  While the mere thought of God’s sovereignty moves many Americans to question God’s fairness, Paul sees God’s sovereignty as a source of great comfort. 

This passage, along with others such as Ephesians 1:3-14 and I Corinthians 6:11, seems to describe a basic ordo salutis (order of salvation), in which salvation begins with God’s eternal decree which is executed in time through the administration of the covenants and is applied to individual believers at the time of conversion.  This, of course, is where the Reformed, Lutheran and Arminian theological traditions diverge, and this is why these verses are so important for us to understand. 

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"Glorious Freedom" -- Romans 8:18-27

The Twenty-Second in a Series of Sermons on Paul's Epistle to the Romans

God will not only save all of those whom he has chosen in Christ, he will also save all creation from the horrible effects of the fall of the human race into sin.  In Romans 8:18-25, Paul’s focus moves from the individual dimension of sanctification to the cosmic dimension.  In the last few sermons, we have seen how God redeems his people “in Christ” by removing from them the curse, condemnation, and bondage to sin.  Now we will see how “in Christ” God redeems all of creation, thereby ensuring glorious freedom for all of God’s people, and all that God has made.

Once again, this section of Romans must be viewed against the backdrop of Paul’s eschatological contrast between the “already/not yet,” between “this age,” and the “age to come,” what we are “in Christ” vs. what we were “in Adam.”  As we saw last time, in Romans 8:17 when Paul wrote–“Now if we are children, then we are heirs–heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory”–the apostle begins to contrast the suffering associated with this present age with the glory of the age to come.  As believers share in Christ’s suffering, so too, creation groans under our feet.  But for all those in Christ, present suffering will give way to eschatological glory and the creation itself will be liberated from the principle of decay.  God will save his people and God will renew his creation.

A number of commentators point out that according to Paul’s eschatological categories, suffering belongs to “this present evil age” while glory belongs to the “age to come.”  Because of the fall of the human race into sin, suffering is one characteristic of “the already,” while glorification in Christ is the mark of the “not yet.”  Since our suffering will finally come to an end at the second coming of Christ, the Christian’s unquenchable hope in the midst of present suffering is that the glories of the age to come will become a reality on the Day of Christ Jesus.  And yet, Paul’s point is that even in the midst of our sufferings which we must endure in this present evil age, even now, in some way, we participate in the glories of the “not yet” through word and sacrament.  Therefore, the theme of glory and how we participate in it now and how it gives us hope for the future, dominates the balance of this entire chapter.

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"Abba, Father" -- Romans 8:12-17

The Twenty-First in a Series of Sermons on St. Paul's Epistle to the Romans

In Romans 8:1-11, Paul sets out a stark contrast between the those who walk in the flesh (non-Christians) and those who walk in the Spirit (those who trust in Christ).  But this is also a contrast between two eschatological ages:  “this present age” which is dominated by the flesh, and the “age to come,” which is an age characterized by life in Christ.  To be in Christ is to be indwelt by the Holy Spirit.  And to be indwelt by the Spirit is to have life and peace.  But those who remain “in Adam” are bound to the flesh and subject to death.  To be in Adam is to belong the old order of things which even now is passing away.  But to be in Christ is to be a citizen of the age to come and entitled to all of the benefits of heavenly citizenship including a glorious inheritance and an intimate relationship with God, our heavenly father.

In Romans 8:1-11, Paul has stated that we are given life in Christ through the indwelling the Holy Spirit, and we are now freed from sin, death and the condemnation of the law.  In verses 12-17, Paul now turns his attention to some of implications of this indwelling for Christian believers.  While there are no imperatives (commands) in this section, nevertheless, Paul’s words serve as an implicit exhortation for Christians to act in a certain way, especially in light of the knowledge of our present standing in Christ. 

In Romans 7:14-25, Paul describes the Christian life as an intense struggle with indwelling sin–which we spoke of in terms of an unwanted tenant or squatter who refuses to leave even though his former dwelling is under new ownership–and Paul goes on to say that there is now no condemnation for those who are in Christ.  This is because Christ has borne our condemnation upon the cross.  Because we are in Christ, we fulfill the righteous requirements of the law.  To be in Christ is to walk in the Spirit and no longer walk after the flesh.  To walk in the flesh as we did “in Adam” is to hate God and to be unwilling and unable to obey his commandments.  But Paul’s whole point is that we are no longer in the flesh and because we walk in the Spirit there are consequences for the Christian life now set forth in verses 12-17.

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"The Spirit of God Lives in You" -- Romans 8:1-11

The Twentieth in a Series of Sermon on Paul's Epistle to the Romans

In the first eleven verses of Romans 8, Paul sets out a dramatic contrast between those who walk in the flesh and those who walk in the Spirit.  While many of us have been taught that Paul is talking about a fundamental choice that every Christian must face–whether to walk after the Spirit or walk after the flesh–instead, Paul is contrasting a Christian (who walks after the Spirit) and a non-Christian (who walks after the flesh).

As we pointed out last time, in order to make the best sense of this section, we must place it in context.  In Romans 8:1, Paul returns to a point he had made in Romans 7:6– “But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code.”  But after making his original point about the contrast between the new way of the Spirit and the old way of the written code, Paul digresses in Romans 7:7-25 to explain the effects of the law upon a Christian both before and after their conversion.  Having described in Romans 7:14-25 the intense struggle with sin that all Christians face because they have been set free from sin, death and the condemnation of the law, in Romans 8:1, Paul states that there is now no condemnation for those who are in Christ, even in the midst of this intense struggle.  Having made this important point, Paul moves on to contrast what it means to walk in the flesh as opposed to walking in the Spirit.

Last time we dealt with the first four verses of this section of Romans 8.  We focused upon two things. First, Paul reminds us that the reason there is now no condemnation for those in Christ is because Christ has borne our condemnation in his own body through his suffering upon the cross, having made himself a sin offering for us.  Second, we discussed Paul’s comment in verse 4, that the righteous requirements of the law are fulfilled in us.  As we pointed out, there are two main interpretations of this verse.  One is the traditional Reformed view, which holds that the righteous requirements of the law are fulfilled in us, because Christ’s perfect obedience is imputed to us.  The other prevailing view–the so-called “consensus view” held by most contemporary Reformed commentators–holds that Paul is speaking of the new obedience of a Christian.  No longer under condemnation and indwelt by the Holy Spirit, it is argued that the Christian does indeed obey the commandments so as to fulfill the law.  Based upon the reasons set forth last time, I believe the traditional Reformed view makes the best sense of the passage.

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"No Condemnation" -- Romans 8:1-11

The Nineteenth in a Series of Sermons on Paul's Epistle to the Romans

In Romans 7:14-25, Paul describes the Christian’s struggle with indwelling sin.  But in Romans 8, Paul speaks of the Christian’s victory over sin.  Many see this as a pattern of sanctification.  Mature Christians supposedly live in Romans 8 and walk in the Spirit, because they have advanced beyond the  struggle of Romans 7:14-25 because they no longer walk in the flesh.  However, the contrast between the conditions of Romans 7 and Romans 8 is a contrast between Christians, who walk in the Spirit since they have been set free from sin, death and the condemnation of the law, and non-Christians, who walk in the flesh, remaining bound to sin and death while under the condemnation of the law.  This means that the struggle with sin of Romans 7 is a reality for every Christian.  But so too is the victory Paul describes in Romans 8.

We now move into the first eleven verses of Romans 8.  Paul reminds struggling sinners that there is no condemnation for those in Christ Jesus, even in the midst of their struggle with sin, before the apostle goes on to contrast those who walk after the flesh (those “in Adam”) with those who walk in the Spirit (those “in Christ”).  As we move into Romans 8, “we find ourselves in a different atmosphere from that in chapter 7.  There is still the opposition between good and evil, but the dominant note is that of victory.”  It is vital to notice that this is not the believer’s victory over the struggle with sin described in chapter 7.  Rather, the victory of which Paul speaks is Christ’s victory over sin, death and the condemnation of the law.  Because the Christian has been set free they must struggle with sin, since having been justified they are also in the process of sanctification.  Only a freed slave struggles with living like the bond-servant they once were.  Someone who has never known freedom from bondage to sin knows nothing of the struggle to live as a freedman. 

To properly interpret Romans 8:1-11, we need to place this section of Paul’s argument in its context.  This section is the “triumphant conclusion of 5:12-21.”  For all those who are “in Christ,” “eternal life replaces the condemnation and death that were the lot of everybody in Adam.”  This is why it is so important to keep the overall structure of Romans 5-8 in view as we work our way through this particular section.  Even though we are “in Christ,” we remain in the flesh until death or the resurrection.  We all struggle to avoid sinning but we sin anyway.  We desire to do what is right but we don’t do it.  But we are reminded by Paul that there is, now no condemnation for those in Christ.  Thus the victory of Romans 8 is not our victory over the struggle with sin.  Paul is describing Christ’s victory over sin in which we all now participate because of our union with him.

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