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4000 E.
Collins Rd. “Preaching
the Living Word through the Written Word (2Tim 4:2)” |
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ISRAEL AND
THE DIVINE PLAN (Rom 9:1-5)
5/4/08 Grace Bible Church, Gillette, Wyoming Pastor I.
PASSION FOR
ISRAEL (1-3) A.
Paul’s
Integrity (1) 1. Whatever Paul is about to say, he prefaces it with
the solemn phrase, “I am telling the truth in Christ.” Notice that Paul’s
truthfulness is related to his testimony “in Christ” (en Christō). 2. Paul testifies a second time that in what he is
about to say he is not lying (pseúdomai - Eng. “pseudo” - false or
under pretense). 3. If there was any doubt to Paul’s truthfulness, he
reiterates it a third time by saying that his conscience is sincere before
the Holy Spirit. B.
Paul’s Sorrow
(2) 1. Paul’s honest sincerity is concerning his tremendous
sorrow for his people, the Israelites (3). 2. His sorrow is “great” (mégas - large, Eng. “mega”) and therefore a mega-sorrow. The Greek word for
sorrow, lúpê,
refers to mental sorrow and distress, which can be brought on by bad news (Jn
16:6, 20-22) or persecution (1Pe 2:19). The Greek word for grief is odúnê, which
refers to a constant heartache. 3. Paul’s sorrow is the mental anguish and heartache of
knowing that most Israelites have rejected the Messiah and salvation. C.
Paul’s Passion
(3) 1. With an unprecedented declaration, Paul reveals his
heart’s passion for the Israelites. 2. His inner heart’s wish is that he could be accursed
instead of those Israelites who have rejected Christ. “Accursed” (anáthema) means to be under the curse and wrath of God,
which is reserved for those who are outside of Christ (1Co 12:3; 16:22; Ga 1:8-9). 3. If it were possible (but it is not cp. Jn 10:28-29;
Ro 8:31-39), Paul himself would take separation from Christ for the sake of Israel. 4. Paul describes Israel as his “brethren” and “kinsmen
according to the flesh” because he himself was a Jew, from the nation of
Israel, of the tribe of Benjamin, a Hebrew of Hebrews (Phil 3:5). II.
PRIVILEGES OF
ISRAEL (4-5) A.
Adoption as
Sons 1. Being a Jew was not the only reason Paul had an
unparalleled passion for his people. Israel was God’s chosen people. As God’s
chosen people, Israel was given great privileges from God, seven of which are
mentioned here. 2. In Ex 4:22, God communicated to Pharaoh through
Moses that Israel was His adopted people even as “sons.” Though the “adoption
of sons” is the same Greek word as in Ro 8:15, huiothesía, it is not in the same sense of the believer’s
adoption as sons. Israel’s adoption was national; the believer’s adoption refers
to individual salvation to those who trust Christ. B.
Glory 1. Israel enjoyed the Shekinah glory (dóxa), which is the symbol of God’s presence (Ex 16:10;
24:17). 2. It not only symbolized divine protection through the
pillar of cloud (Ex 13:21; 33:9-10), but it also represented a relationship
with God through atonement in the Holy of Holies (Ex 40:34). C.
Covenants 1. A covenant (Heb. berith, Grk. diathếkê) was a legal and binding agreement made solely between
God and His people Israel. 2. Out of the five covenants made with Israel, one was
conditional and nullified (Mosaic Covenant - Ex 19:5-6ff) and four were
unconditional and eternal (Abrahamic Covenant - Ge 12:1-3, Priestly Covenant
- Nu 25:10-13, Davidic Covenant - 2Sa 7:8-16, and the New Covenant - Jer 31:33-34; 32:40). D.
Law 1. Being God’s chosen people, Israel was the recipients
of God’s Law (Ps 147:19). The Law was the revelation of God, His will (Ro
2:18), and His salvation (Ro 3:20; Ga 3:24). 2. Israel considered this one of the highest privileges
for a people and a most prized possession (Ro 3:2). E.
Temple Service 1. Temple Service (latreía), which means sacred and worshipful service to God,
was given to the Israelites in the priestly duties. 2. It would include the sacrificial and ceremonial
duties (Ex 29:43-46) in which they were able to maintain a relationship with
Yahweh. F.
Promises 1. The promises reflect in part aspects of the
covenants God made with Israel. 2. However, it is more probable that the “promises”
refer to the first (Is 53:6-10 cp. Ps 16:10) and second advents of the
Messiah (Is 32:1; Jer 23:5-6; Heb 9:28). G.
Patriarchs 1. The “fathers” (patéres) are the
patriarchs of the Jewish people through whom the promises of the Messiah were
fulfilled (cp. Mt 1:1; Ro 1:3). 2. God called Himself the “God of Abraham, Isaac, and
Jacob” (Ex 3:15). H.
Messiah 1. Israel is furthered privileged to have the Christ (Christós - lit. the Anointed One, i.e. the Messiah)
come from their nation (“from whom” -
ex ōn). 2. The Messiah was the Son of God (Isa 9:6) and the son
of Mary “according to the flesh.” 3. Though the Messiah’s humanity is identified with
Israel, Paul describes Him also as deity, lit. “…who is God over all, blessed
forever” (NET). III.
PROGRAM FOR
ISRAEL (6-8) A.
Not All Israel
is Spiritual Israel (6) 1. The question that was in the back of every mind was,
“Did God’s Word fail?” In other words, if Israel was God’s chosen people with
all the covenants and promises, how could they reject the Messiah? 2. Paul declares that God’s Word did not fail (ekpíptō - fall out, fall away). For one
reason, Israel’s partial hardening was a part of God’s sovereign plan (Ro
11:25). For a second reason God still has a future plan for Israel (Jer 32:42; Ro 11:26). 3. In addition, Paul clarifies that not all Israel is
spiritual Israel. An Israelite becomes a true spiritual Israelite when he
accepts Jesus as the Christ and Savior. B.
Not All
Descendants are Children (7-8) 1. Paul continues to explain that not all the natural
descendants of Abraham (Israel) are considered spiritual children of Abraham.
2. Just as there were some descendants of Abraham
(Ishmael) who were not children of the promise like Isaac, so not all who are
children of the promise nationally are children of the promise spiritually
(8). C.
The Church is
Distinct from Israel 1.
Paul does allude to a “spiritual Israel,” but this does
not refer to the church, rather Paul is separating “natural” Israel from
“believing” Israel. (Ro 9:6) 2.
(Rom 9:6) does not say that the spiritual remnant within
Israel is the church. It simply distinguishes the nation as a whole from the
believing element within the nation. (Ryrie, Dispensationalism, p127) |
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