Our questions include, how did we arrive at our doctrines? Does the Bible really teach what we think it teaches? Why do churches do what they do? What is the biblical basis of church leadership structure? Why do certain traditions get entrenched?
It's easy to be spoon fed the conventional wisdom, but it's an entirely separate thing to search these things out for one's self. In the past we have read the Bible with these unexamined understandings and interpreted what we read through those lenses. We were lazy about our Bible study, assuming that pastors and theologians were telling us the truth, but we rarely checked it out for ourselves.
Therefore, these Rethinks are our attempt to remedy the situation.
We should note that we are not Bible scholars, but we believe that one doesn't need to be in order to understand the Word of God.
Introduction
It's a theological question that has been pondered for centuries. What did Paul mean when he wrote:
Ro. 11:26 And so all Israel will be saved...
We would not presume to glibly proclaim that we have the answer. Instead we intend to explore the idea in terms of the biblical record, as well as include some of the insights we have gained regarding our own study.
Israel is Important
To understand Ro. 11:26, we need to understand the point Paul is trying to make. To do this we must consider the whole thrust of his argument. It seems the all of Romans revolves one way or another around how Israel fits into the Gospel. From chapter 1 to chapter 11 Paul lays out the details of this. It only takes 16 verses for Paul to first mention the Jews. Ro. 1:16-17:
I am not ashamed of the gospel, because it is the power of God for the salvation of everyone who believes: first for the Jew, then for the Gentile. 17 For in the gospel a righteousness from God is revealed, a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” [Hab. 2:4]
Paul calls it the gospel of righteousness, which is the concept Paul intends to establish. Both Jew and Gentile obtain righteousness by faith. Paul tells us that God does not show favoritism. (Ro. 2:11) This means that salvation only comes by faith, not by observing the law.
So Paul turns to the law and explains how it comes to bear (Ro. 2:12). The purpose of the law was to make us conscious of sin (Ro. 3:20).
It is here that Paul restates the idea that God has now made known a righteousness apart from the law (Ro. 3:21), righteousness by faith. Paul continues with righteousness by faith by using the example of Abraham beginning in chapter four. Abraham is chosen as an example on purpose, because the Jews considered Abraham their father (Jn. 8:39), and they believed that was enough to assure their good standing with God.
Paul's uses father Abraham to illustrate that lineage is not righteousness or lineage, because father Abraham's righteousness came via faith:
Ro. 4:3 What does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.” [Gen. 15:6]
By the end of chapter four, we find where Paul's carefully-reasoned argument is going - he has been setting us up to pivot to the Gentiles. We also benefit from Abraham's faith:
Ro. 4:23-24 The words “it was credited to him” were written not for him alone, 24 but also for us, to whom God will credit righteousness — for us who believe in him who raised Jesus our Lord from the dead.
The whole purpose of his explanation is to bring us to the conclusion that the Gentiles are included in the promise, because all are justified by faith (Ro. 5:1), and that grants us access to God's grace (Ro. 5:2).
Having first mentioned the law in Ro. 2:12, Paul is now ready to explain the law and how it comes to bear. He tells us sin entered the world through one man, and this is how death came to the human race (Ro. 5:12). Sin continued to have dominion all the way to Moses (Ro. 5:14), despite there yet being no law to break.
The law brings death (Ro. 6:23), and death is the release from the law (Ro. 7:6). So we either we die under the law by condemnation (Ro. 7:5), or we die to our flesh (Ro. 7:6) and find life in the Spirit.
The law caused our death (Ro. 7:9).
But now the law no longer brings death to us, because the condemnation has been lifted for those who are in Christ Jesus (Ro. 8:1). We have been set free from the condemnation that comes from the law, because the law has been fully met in us by Christ's righteousness (Ro. 8:4). That condemnation is now subject to the intercession of Christ (Ro. 8:34).
Lineage Does Not Save
Having concluded an extended explanation on the nature and effect of the law, Paul now begins his explanation of God's purpose for Israel beginning in Romans 9. He reminds the reader that Israel is unique:
Ro. 9:4 ...Theirs is the adoption as sons; theirs the divine glory, the covenants, the receiving of the law, the temple worship and the promises. 5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ...
The rich inheritance that comes to us comes through Israel, God's chosen people. Now comes his key point, one that his entire argument pivots on. Yes, Israel received the law, had the patriarchs and all the blessings of God, but then Paul writes:
Ro. 9:6 It is not as though God’s word had failed. For not all who are descended from Israel are Israel.
Paul tells us directly who Israel is not. Lineage does not make a Jew.
7 Nor because they are his descendants are they all Abraham’s children.
We need to carefully heed this. Not all Israel is Israel. When Paul refers to Israel, he is not talking about all Jews, he's talking about "the children of promise" [Ro. 9:8]. There are some Jews who are not "the children of promise."
So why are some Jews not "the children of promise?" Paul tells us:
Ro. 9:31-32 but Israel, who pursued a law of righteousness, has not attained it. 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the “stumbling-stone”.
Righteousness which comes by faith in the saving power of Jesus is the stone of stumbling, which is the dividing point between who is a child of promise and who is not. Paul asserts that they heard the message and did not believe:
Ro. 10:17 Consequently, faith comes from hearing the message, and the message is heard through the word of Christ. 18 But I ask: Did they not hear? Of course they did: “Their voice has gone out into all the earth, their words to the ends of the world.” [Psalm 19:4]
Ro. 10:19 Again I ask: Did Israel not understand? First, Moses says, “I will make you envious by those who are not a nation; I will make you angry by a nation that has no understanding.” [Deut. 32:21]
Ro. 10:20 And Isaiah boldly says, “I was found by those who did not seek me; I revealed myself to those who did not ask for me.” [Isaiah 65:1]
Ro. 10:21 But concerning Israel he says, “All day long I have held out my hands to a disobedient and obstinate people.” [Isaiah 65:2]
Paul describes the children of promise as a remnant:
Ro. 11:5 So too, at the present time there is a remnant chosen by grace.
Israel has not accepted the Gospel because of God's propose for the Gentiles:
Ro. 11:25 I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in.
Paul has carefully laid out his case, that the promise of the Gospel has included the Gentiles, and there yet remains a purpose of God to be unveiled regarding Israel. It is here that Paul writes:
Ro. 11:26-27 And so all Israel will be saved, as it is written: “The deliverer will come from Zion; he will turn godlessness away from Jacob. 27 And this is my covenant with them when I take away their sins.” [Isaiah 59:20,21; 27:9; Jer. 31:33,34]
"All Israel" is not every Jew, it is those God re-grafted into the Branch (Ro. 11:23), the "children of promise," those whose righteousness is by faith (Ro. 9:32) and not the law (Ro. 10:4).
Why is God patient with Israel? Because of His great love (Ne. 9:30-31). He honors the faith of father Abraham, and waits for the Gentiles to come to faith when the hardness of Israel's heart will soften:
Ro. 11:28 As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs...
God is a covenant-keeping God (Ne. 9:32). He has never forgotten His promises to Israel, and intends to keep them:
Ro. 11:29 for God’s gifts and his call are irrevocable.
Conclusion
God has a grand plan, which Paul spells out in detail. He honors the righteousness that comes by faith, both for the Gentiles as well as Israel. In the fullness of time, we will see a great revival among the Jews, as God's desire for His people shows forth. Israel will no longer appeal to their lineage or father Abraham, for they will call upon the Name of the Lord and so be saved (Ro. 10:13).
Ga. 6:15 Neither circumcision nor uncircumcision means anything; what counts is a new creation. 16 Peace and mercy to all who follow this rule, even to the Israel of God.
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