Restoration of Israel

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No Regrets. thoughts on Romans 11:29

 

… for the gifts and the calling of God are irrevocable.

(Romans 11:29)

When I read “irrevocable” I am struck by the non-emotional juridical nature of what is expressed. It is similar to the proclamation of God’s covenantal faithfulness. His reliability is celebrated throughout the sacred text. These declarations abound through the whole of Scripture: “God is just. God is righteous. He keeps His word. He is faithful to His covenant.”

To “revoke” means to “end the validity or operation of a decree, decision, or promise.” [1]  When something is irrevocable it is “unalterable”, [2] “not able to be changed, reversed, or recovered.” [3]

Usually, “irrevocable” is used to describe a formal decision, official or personal. It is a word conveying contractual commitment. You can’t cancel something that is irrevocable. You can’t send it back and get your money returned.

I appreciate the work of practically every modern translator of Romans 11:29. They write, “the gifts and the calling of God are irrevocable.” [4] The non-revocable nature of God’s gifts together with the Jewish people’s irreversible calling is part of Paul’s concluding argument. Yet, it is not a precise translation. Rather, it is an unspoken corollary to what Paul was actually saying. It is true, but not exactly what Paul was trying to convey. What the apostle was teaching was much more personal than this.

The Greek word ametameleta means “without regret, without remorse”.[5] We find the root seven other times in the New Testament. We discover the first two in Jesus’ confrontation with religious leaders in Matthew 21.

“But what do you think? A man had two sons, and he came to the first and said, ‘Son, go work today in the vineyard.’  29 “And he answered, ‘I will not’; but afterward he regretted it and went. … 32 “For John came to you in the way of righteousness and you did not believe him; but the tax collectors and prostitutes did believe him; and you, seeing this, did not even feel remorse afterward so as to believe him. (Matthew 21:28-29,32)

Matthew also used this word to describe Judas Iscariot’s emotional turmoil.

Then when Judas, who had betrayed Him, saw that He had been condemned, he felt remorse and returned the thirty pieces of silver to the chief priests and elders, (Matthew 27:3)

In 2 Corinthians there’s a section where the root of this word is used twice and the exact word, once:

For though I caused you sorrow by my letter, I do not regret it; though I did regret it– for I see that that letter caused you sorrow, though only for a while–  9 I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us.  10 For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. (2 Corinthians 7:8-10 )

These verses clearly show that there is an emotional component to this word. This is true of humanity, but is it true of God? Hebrews 7 has a description of God’s determined, covenantal, steadfast emotional life:

(for they indeed became priests without an oath, but He with an oath through the One who said to Him, “THE LORD HAS SWORN AND WILL NOT CHANGE HIS MIND, ‘YOU ARE A PRIEST FOREVER ‘”) (Hebrews 7:21b)

God established an eternal priesthood through the equivalent of a sacred oath. This quotation from the Septuagint employs the word used to describe Israel’s “irrevocable” gifts and calling. He will not go back on His covenant. He will not repent of, or regret, His purposes.

Quickly, take a look at three verses where this word is used in the Septuagint.

And Samuel did not see Saul again till the day of his death, for Samuel mourned after Saul, and the Lord repented that he had made Saul king over Israel. (1 Samuel 15:35 LXE)

And God sent an angel to Jerusalem to destroy it: and as he was destroying, the Lord saw, and repented for the evil, and said to the angel that was destroying, Let it suffice thee; withhold thine hand. And the angel of the Lord stood by the threshing-floor of Orna the Jebusite. (1 Chronicles 21:15 LXE)

And he remembered his covenant, and repented according to the multitude of his mercy. (Psalm 106:45 LXE)

We just looked through some of the uses of ametameleta. In using this word Paul was trying to convey this: In spite of everything, despite majority Israel rejecting His Son and spurning His love, God is NOT SORRY He gifted and called Israel. He is not sorry for the gifts He gave (Romans 9:4-5), He does not regret calling Israel. In this section Paul was not revealing the judgments of God. He was opening up something about God’s love for Israel. This word conveys an emotion.

Here is a paraphrase that tries to give the sense.

… Concerning God’s choosing Israel as a people, although they are enemies, they are still deeply loved for the sake of the patriarchs; He does not sorrowfully regret the gifts He has given them or calling them to Himself and His service. God has not rejected His people. (Heavily paraphrased Romans 11:28-29: 11:1,2)

Do we believe that God delights in, and will eternally uphold, the glorified Messiah’s everlasting priesthood? If so, apply the same emotional sense to His relationship to Israel.

Despite everything that God has gone through in His love-relationship to Israel, the unfulfilled desire, jealousy, hurt, anger, He does not regret lavishing His gifts upon them. Neither does God remorsefully repent of calling them. They are that valuable to Him. He loves Israel and the Jewish people people and because of the strength of that great love their gifts and calling are irrevocable.

 

 

 

[1] Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

[2] Merriam-Webster, I. (2003). Merriam-Webster’s collegiate dictionary. (Eleventh ed.). Springfield, MA: Merriam-Webster, Inc.

[3] Soanes, C., & Stevenson, A. (2004). Concise Oxford English dictionary (11th ed.). Oxford: Oxford University Press.

[4] “Irrevocable” is found in the New American Standard, English Standard Version, Revised Standard Version, Complete Jewish Bible, New English Translation, Holman Christian Bible, New American Bible, New International Version, New King James Version, etc.

Versions that grapple with the actual definition of the word Paul used tend to be archaic or from early in the Twentieth Century (Geneva Bible, King James Version, Young’s Literal Translation, Darby, American Standard Version) or Roman Catholic (New Jerusalem Bible, Douay-Rheims American Edition).

[5] The Greek word is “ametameleta”, the negation of “metamelomai”.

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“For the sake of the patriarchs”: Thoughts on the background of Romans 11:28b

 

… beloved for the sake of the fathers. (Romans 11:28b)

What a curious thought. Where did Paul get this? What was the origin of this declaration? Did he make it up? What is the Biblical background to this?

As you read you will begin to uncover the nature of the love which stirs God’s heart for Israel. Let’s begin with some verses in Deuteronomy and a poorly translated word.

“Chashaq”

Chashaq is an interesting Hebrew word. It connotes desire, longing, attraction and consequent attachment. In the context of relationships, chashaq is used to describe a common experience – and not a particularly pristine one, at that. Here are two verses where it is used to express a common aspect of human experience:

But Hamor spoke with them, saying, “The soul of my son Shechem longs for your daughter; please give her to him in marriage. (Genesis 34:8)

and see among the captives a beautiful woman, and have a desire for her and would take her as a wife for yourself, (Deuteronomy 21:11)

In these two verses chashaq is translated ‘longs for’ and ‘desire.’ The context is plain. The meaning is clear. It describes the emotion a man has when he is strongly attracted to a woman, finding her so attractive that he wants to marry (be attached to) her.

In Psalm 91:14 this word is used to describe a relationship from man to God. It is translated ‘loved’ in the New American Standard:

Because he has loved (chashaq) Me, therefore I will deliver him; I will set him securely on high, because he has known My name.

Here are some other translations:

ESV Because he holds fast to me in love …

TNK “Because he is devoted to Me …

YLT Because in Me he hath delighted …

This word is utilized to describe the love God has for Israel and the patriarchs. Chashaq speaks of love, desire, attraction that produces attachment.

A Common Misunderstanding:

Surprisingly, this word is found in one of the primary verses mistakenly used to promote the perspective of volitional love. Many mistakenly believe that love is not a feeling provoked by the beloved. They contend that love is an act of the “lover’s” will.

The word chashaq is found in Deuteronomy 7:7 and, following the King James Version, is often mistranslated “set His love on you”: [1]

“The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples,”

When the words ‘set His love on you’ are read, quoted, or taught, they are often interpreted as pointing to God’s willpower. These words seem to indicate that ‘His love’ was utilized through choice. Apparently God picked up His love and, through the use of volition, placed (set) His love upon Israel.

This view maintains that God chooses to love, and that this love is free from any loveliness found in the beloved. This opinion is often expressed by those who stress a specific view of God’s sovereignty. In fact, the Bible teaches that love chooses, but love is not mere choice. One chooses how to express love, but love is the motive, not the result of choice. The strength of the love determines the nature of the choice.

Notice, Deuteronomy 7:7 is part of a sentence. It is not a complete thought. Many tend to utilize this fragment to stress (often hyperbolically) that there was absolutely nothing worthwhile about Israel that warranted God’s choice. They reason that He loved the unlovely through unadulterated volition, for His own glory, and that the qualities of the beloved had nothing to do with this love. (People actually believe that this is what divine love is like.) However, the sentence does not end at the finish of verse 7; it continues. Here’s the entire sentence:

“The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt. (Deuteronomy 7:7,8)

What these verses communicate is that the LORD delivered Israel because He loved them (He was attracted to them, He found them to be lovely) and kept the oath He swore to the patriarchs. Amazingly, in these verses, the God of Israel did not choose them that He might display His splendor. He did it because He loved them and was faithful to their fathers.

As in our earlier examples, the Hebrew word translated (in Deuteronomy 7:7) “set his love” is actually chashaq. We have seen that this doesn’t imply volition. The word connotes ‘attraction and attachment’ that is so strong that the lover, acting upon that emotion, chooses them to be his beloved.[2]

Something which might attract a lesser ‘deity’s’ attention, the number of worshipers, did not figure into God’s equation. It didn’t count as a factor in the LORD’s heart being drawn to Israel. Something else attracted God’s love and it is not mentioned in verse 7. An aspect of this attraction is hinted at in verse 8 when the covenant vows made to the patriarchs are brought to mind. As a matter of fact, this very word (chashaq) describes the same type of love the LORD had for the patriarchs. In Deuteronomy 10:15, it is translated: ‘set His affection.’

“Yet on your fathers did the LORD set His affection (chashaq) to love them, and He chose their descendants after them, even you above all peoples, as it is this day. (Deuteronomy 10:15)

Let’s Compare:

Look at how different Deuteronomy 7:7,8a looks when chashaq is translated according to its relational intention and the rest of the sentence is viewed.

First read the common mistranslation:

“The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers … (Deuteronomy 7:7,8a)

Now read the translation with the actual definition of “Chashaq” in place:

“The LORD (was not attracted to you, and did not desire you), or choose you, because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers …

Doesn’t it feel different than “did not set His love on you”?

Deuteronomy 7:7,8 is intended to teach that God was radically attracted to Israel and the Jewish people, that He chose them because He really loved them, and also was faithful to the oath He swore to the patriarchs. Why did He enter into covenant with the patriarchs? He entered into covenant with them because He really loved them. This passage teaches that God chose because of God’s strong loving attraction, not love because of incredible volition.

Actually, Deuteronomy 7:7 is often taught as if the verse said this:

“The LORD did not find anything attractive about you so as to provoke Him to choose you.

“After all, there were not a lot of you, in fact you were the fewest of all peoples.

“However, He exercised His sovereign choice, to show how worthy of glory He is. His choice of you unworthy people proves that all His actions proceed from unmerited favor.”

If it were a matter of making a decision for His “glory’s” sake (like an insecure narcissist) He wouldn’t have chosen such a weak and apparently insignificant group. After all,

“In a multitude of people is a king’s glory.” (Proverbs 14:28a)

God’s Motive:  Holy Love

Let’s continue to contrast the way people teach about God “setting His love on” Israel with what the Bible actually says. A friend applied the same logic traditionally used in translating and preaching Deuteronomy 7:7 to how the word is used in Deuteronomy 21:11. The verse reads:

and see among the captives a beautiful woman, and have a desire (chashaq) for her and would take her as a wife for yourself, (Deuteronomy 21:11)

If we force chashaq to conform to the theological necessities of certain doctrinal systems, perhaps it would read this way:

If you see among the captives a woman that does not appeal to you (and sort of repels you),

and if you have no desire (chashaq) for her,

but really want to reveal how wonderful you are by taking her as a wife for yourself …

The reason God desired the descendants of the patriarchs was because He loved them.

One might argue, “but the Bible says they were the fewest of all peoples”. Nevertheless, He saw them as lovely, therefore He chose them. He wanted them as a young man desires a woman he finds to be lovely. Remember, God does not find “glorious” what humanity sees as “glorious.”

But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s.” (Matthew 16:23)

For those who forget about God’s priorities, remember that He is not attracted to human wisdom, power and wealth.

Thus says the LORD, “Let not a wise man boast of his wisdom, and let not the mighty man boast of his might, let not a rich man boast of his riches; but let him who boasts boast of this, that he understands and knows Me, that I am the LORD who exercises lovingkindness, justice and righteousness on earth; for I delight in these things,” declares the LORD. (Jeremiah 9:23-24)

Summing Up:

Let’s summarize what we find when we study the ways chashaq is used in the Bible to describe relationships. Twice it is used to speak of the attraction of a man towards a woman he finds to be beautiful. We’ve seen two clear examples of it being used to inform the reader of God’s attraction to people: once to Israel and once to the patriarchs. Once it is used to portray the love the psalmist had for God which provoked a response in God towards the lover.

Deuteronomy 7:7, a verse popularly used to promote the view that God’s love has nothing to do with attraction is actually infused with vocabulary that teaches the opposite. God saw, God delighted in, God gives Himself to the objects of His love.

One commentary’s take on this…

The Lord set his love on you: … The verb means “desire” or “want.” The Septuagint translates with a verb that means “prefer,” “choose.”

And chose you: this additional verbal phrase may be joined to the previous one, as follows: “he decided you were the people he wanted, and so he chose you,” and the whole verse may be restructured as follows:

The Lord [or, Yahweh] decided that you were the people he wanted, and chose you. [3]

For the Sake of the Patriarchs: Transgenerational Love

Not only did He love Israel, not only was He attracted to them and attached to them, but they were also loved because God loved their ancestors. The One who chose Israel had given promises to the patriarchs concerning their descendants:

This is a foundational promise made to Abraham:

But God said, “No, but Sarah your wife will bear you a son, and you shall call his name Isaac; and I will establish My covenant with him for an everlasting covenant for his descendants after him. (Genesis 17:19)

God confirmed His promise to Isaac:

The LORD appeared to [Isaac] the same night and said, “I am the God of your father Abraham; Do not fear, for I am with you. I will bless you, and multiply your descendents, For the sake of My servant Abraham.” (Genesis 26:24)

Isaac’s unlikely heir, Jacob, heard the same word:

And behold, the LORD stood above it and said [to Jacob], “I am the LORD, the God of your father Abraham and the God of Isaac; the land on which you lie, I will give it to you and to your descendants. (Genesis 28:13)

Joseph revealed the way the patriarchs viewed themselves:

Joseph said to his brothers, “I am about to die, but God will surely take care of you and bring you up from this land to the land which He promised on oath to Abraham, to Isaac and to Jacob.” (Genesis 50:24)

This understanding is reinforced in the New Testament. Paul wrote:

…they are beloved for the sake of the fathers (Romans 11:28b)

God’s love for Israel and the Jewish people is not just the testimony of the “Old Testament”. It is a relevant part of Biblical faith. The revelation of this reality is intended to help shape the heart and the hope of the Church. That is why Paul spelled it out.

Transgenerational Covenant Between Friends

God’s love for Israel and the Jewish people is similar to Jonathan and David’s covenant. The covenant between these warriors had its origin in a deep love and was valid from generation to generation.

Then Jonathan made a covenant with David because he loved him as himself. (1 Samuel 18:3)

Jonathan said to David, “Go in safety, inasmuch as we have sworn to each other in the name of the LORD, saying, ‘The LORD will be between me and you, and between my descendants and your descendants forever.'” (1 Samuel 20:42a)

Love was the impetus that called forth the covenant. This love-covenant made David swear that he would care for Jonathan’s descendants.  This concern for Jonathan’s descendants illustrates and follows the pattern of God’s attachment to Israel. The LORD loved Israel and also confirmed the oath that He had sworn to the patriarchs. They were the descendants of Abraham, the man who loved God.[4]

“Did You not, O our God, drive out the inhabitants of this land before Your people Israel and give it to the descendants of Abraham Your friend forever? (2 Chronicles 20:7)

“But you, Israel, My servant, Jacob whom I have chosen, descendant of Abraham My friend, (Isaiah 41:8)

In these two verses we find a key as to why God made an oath to Abraham. God’s motive was His delight in the patriarch’s love for Himself. Astonishingly, the emphasis in these verses is not on God’s love for Abraham, but Abraham’s love for God! He was the man who was God’s friend. Abraham loved God enough to be His friend. Think of this: a man befriends God… and it affects the way God feels about that man – he’s “My friend.”

It brings to mind the verse we looked at from Psalm 91:

Because he has loved (chashaq) Me, therefore I will…

I wish it were not so, but love for God is a rare thing. Friendship towards God is precious to God. It moves God to a love which is so faithful that, according to Paul, it can endure through the ages and withstand any lack of reciprocity. Like the psalmist, as with Abraham, the Lord has constructed our relationship with Him so as to be mutual.

Therefore it says, “Draw near to God and He will draw near to you.” (James 4:8a)

This Revelation is Relevant

We looked at Deuteronomy 7:7-8. What we found described is attraction as well as transgenerational covenant loving-loyalty. It is the same principle found in Deut. 4.

Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power, driving out from before you nations greater and mightier than you, to bring you in and to give you their land for an inheritance, as it is today. (Deuteronomy 4:37-38)

God has not outgrown this love. This is the love that God has for Israel today. The New Testament puts it this way:

… as regards election, they are beloved for the sake of their forefathers. (Romans 11:28b)

They are chosen and beloved in the same way and for the same reason: God loved and chose their ancestors. Dare we believe it remains the same type of love? Can we dare to disbelieve?

They are still loved for the sake of the patriarchs.

God has not changed. The nature of His love remains the same. The enduring strength of His attraction undergirds the power of His choice. He is attached to them. He longs for Israel and the Jewish people to return to Him. This God is looking for those who, like Abraham, are His friends and are willing to enter into fellowship with His heart.

by David Harwood 2012

 

 

[1] Thus the KJV, NAS, ESV and NKJ. – Other versions follow the Hebrew more closely translating chashaq as “set His heart on you” (TNK, NRS, CJB, NJB) which may still be mistaken for an act of volition, not a longing desire based upon attraction that provokes the lover to initiate a binding relationship.

[2] Young’s Literal Translation interprets chashaq as ‘delighted in you.’ That is a far cry from ‘set His love on you’, and a lot closer to the verse’s intent.

[3]Robert G. Bratcher and Howard Hatton, A Handbook on Deuteronomy, UBS handbook series (New York: United Bible Societies, 2000). 154.

[4] The Septuagint describes Abraham’s friendship as the one who loved God with a love described as agape – translating the Hebrew ahavah rooted words describing love and friendship.

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The Apostle Paul sounds like Israel’s Prophets

 

The Witness of the Scriptures

Many theologians, “prophets”, and pastors say your love for Israel is misplaced. Their perspective is that your priorities are confused, your theology simplistic, and your knowledge of the Bible inadequate. There are also wise, well-educated, well-meaning, devoted servants of God who sincerely believe that devotion to Israel and the Jewish people hurts world missions.

Is your burden in harmony with the Bible? Certainly it is something that the Old Testament would encourage. But is this borne out in the New Testament? Let’s see.

In the Old Testament we find inspired oracles that proclaim God’s preservation, ongoing election of, and present-day love for, Israel. What’s more, within these pages are recorded promises that are unique to the Jewish people. The prophets speak of God prioritizing Israel amongst the nations of the earth. In addition, God’s blessings upon, God’s judgment upon, Israel as well as His determination to preserve Israel’s gifts and calling are amply prophesied. In the prophets we find the pattern of God calling out a godly remnant from Israel (who are still a part of Israel) who are the means of God’s eschatological purpose for Israel and the whole earth. Ultimately, it is written that God shall join the nations to Israel in the worship of the One True God.

Now, all of these examples can be multiplied many times in the words contained in the Old Testament. But what of the New Testament? What of Paul’s writings?

To make it easy to compare…

Here are examples from the “Old Testament” together with the verses from Paul’s epistle to the Romans. Take a look at this congruency for yourself:

God’s preservation of Israel:

Torah and Prophets

Thus says the LORD, Who gives the sun for light by day And the fixed order of the moon and the stars for light by night, Who stirs up the sea so that its waves roar; The LORD of hosts is His name: “If this fixed order departs From before Me,” declares the LORD, “Then the offspring of Israel also will cease From being a nation before Me forever.” Thus says the LORD, “If the heavens above can be measured And the foundations of the earth searched out below, Then I will also cast off all the offspring of Israel For all that they have done,” declares the LORD. (Jeremiah 31:35-37)

Paul

I say then, God has not rejected His people, has He? … God has not rejected His people whom He foreknew. (Romans 11:1a-2a)

God’s ongoing election and present-day love:

Torah and Prophets

“As for Me, this is My covenant with them,” says the LORD: “My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring,” says the LORD, “from now and forever.” (Isaiah 59:21)

Paul

From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved for the sake of the fathers (Romans 11:28)

God’s promises to Israel:

Torah and Prophets

Then Moses said to Hobab the son of Reuel the Midianite, Moses’ father-in-law, “We are setting out to the place of which the LORD said, ‘I will give it to you’; come with us and we will do you good, for the LORD has promised good concerning Israel.” (Numbers 10:29)

‘May the LORD, the God of your fathers, increase you a thousand-fold more than you are and bless you, just as He has promised you! (Deuteronomy 1:11)

“For the LORD your God will bless you as He has promised you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you. (Deuteronomy 15:6)

Paul

who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. (Romans 9:4-5)

God’s priority of Israel:

Torah and Prophets

“Then you shall say to Pharaoh, ‘Thus says the LORD, “Israel is My son, My firstborn. (Exodus 4:22)

Paul

For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (Romans 1:16)

God’s blessings and judgment upon Israel:

Torah and Prophets

And I will make you a great nation, And I will bless you, And make your name great; And so you shall be a blessing; And I will bless those who bless you, And the one who curses you I will curse. And in you all the families of the earth will be blessed.” (Genesis 12:2-3)

“You only have I chosen among all the families of the earth; Therefore I will punish you for all your iniquities.” (Amos 3:2)

Paul

There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek. For there is no partiality with God. (Romans 2:9-11)

The preservation of Israel’s gifts and calling:

Torah and Prophets

“As for Me, this is My covenant with them,” says the LORD: “My Spirit which is upon you, and My words which I have put in your mouth shall not depart from your mouth, nor from the mouth of your offspring, nor from the mouth of your offspring’s offspring,” says the LORD, “from now and forever.” (Isaiah 59:21)

Paul

I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. God has not rejected His people whom He foreknew. (Romans 11:1-2)

for the gifts and the calling of God are irrevocable. (Romans 11:29)

The godly remnant who are part of Israel:

Torah and Prophets

For thus says the LORD, “Sing aloud with gladness for Jacob, And shout among the chief of the nations; Proclaim, give praise and say, ‘O LORD, save Your people, The remnant of Israel.’ (Jeremiah 31:7)

Paul

God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? “Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE.” But what is the divine response to him? “I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. (Romans 11:2-5)

God’s eschatological purpose for Israel:

Torah and Prophets

“Behold, I am going to deal at that time With all your oppressors, I will save the lame And gather the outcast, And I will turn their shame into praise and renown In all the earth. “At that time I will bring you in, Even at the time when I gather you together; Indeed, I will give you renown and praise Among all the peoples of the earth, When I restore your fortunes before your eyes,” Says the LORD. (Zephaniah 3:19-20)

So it will happen in that day, That the LORD will punish the host of heaven on high, And the kings of the earth on earth. They will be gathered together Like prisoners in the dungeon, And will be confined in prison; And after many days they will be punished. Then the moon will be abashed and the sun ashamed, For the LORD of hosts will reign on Mount Zion and in Jerusalem, And His glory will be before His elders. (Isaiah 24:21-23)

Paul

Now if their transgression is riches for the world and their failure is riches for the Gentiles, how much more will their fulfillment be! … For if their rejection is the reconciliation of the world, what will their acceptance be but life from the dead? (Romans 11:12,15)

and so all Israel will be saved; just as it is written, “THE DELIVERER WILL COME FROM ZION, HE WILL REMOVE UNGODLINESS FROM JACOB.” “THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS.” (Romans 11:26-27)

God joining the nations to Israel in the worship of the One True God:

Torah and Prophets

All nations whom You have made shall come and worship before You, O Lord, And they shall glorify Your name. (Psalm 86:9)

God be gracious to us and bless us, And cause His face to shine upon us– Selah. That Your way may be known on the earth, Your salvation among all nations. Let the peoples praise You, O God; Let all the peoples praise You. Let the nations be glad and sing for joy; For You will judge the peoples with uprightness And guide the nations on the earth. Selah. (Psalm 67:1-4)

Paul

Again he says, “REJOICE, O GENTILES, WITH HIS PEOPLE.” And again, “PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM.” (Romans 15:10-11)

Conclusion:

The Bible bears uniform witness to God’s steadfast devotion to the patriarchs’ descendants. One need not seek to justify one’s belief in God’s love for the Jewish people from the Old Testament alone. For those willing to respect the plain intent of Paul’s writings the prophetic message of the Old Testament is consistently affirmed. In Romans, Paul confirmed the prophetic testimony.

by David Harwood 2012

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