The Redemption of Isra’el
11: 25-36

The redemption of Isra’el DIG: What is a mystery in the Bible? What mystery is Paul talking about here? In what sense is Isra’el’s stoniness only “to a degree?” How would you paraphrase God’s purpose in these verses? What is the ultimate hope for Isra’el? For Gentiles? How does this tie in with Paul’s teaching in 3:21-24? When Paul says, “For God’s free gifts and His calling are irrevocable,” what is he talking about? With Isra’el’s national regeneration, how will the circle, as it were, be complete?

REFLECT: When someone else receives God’s blessing and grace in their lives, does that spur you on to seek God all the more, or does it make you upset? If so, why? How has God blessed you by the fact that Isra’el has rebelled? What should be your response? Do you view Messianic believers as joint heirs to the kingdom, or foreigners in your land? How has ADONAI shown you mercy in your life? How can you respond, and show His mercy to others? What does God’s faithfulness to Isra’el have to do with you?

For God’s free gifts and His calling [of the Jewish nation] are irrevocable.

ADONAI’s setting Isra’el aside is not only partial and passing but also purposeful. YHVH temporarily set aside His chosen people in order to bring salvation to the Gentiles (11:11b), to make Isra’el jealous of them (11:11c) so they would yearn to receive the blessings of the Messiah they had rejected, and thereby be used to bring blessing to the rest of the world (11:12-15). But God’s ultimate , overriding purpose is to glorify Himself.³⁰³

The promise of Isra’el’s redemption. In 11:25 the word “for” points forward to the reason, given immediately, why Paul has presented the olive tree illustration (to see link click Cz – The Illustration of Isra’el’s Future). Paul uses the word brothers to emphasize that he considers not only Messianic Jews, but also Gentile believers to be his brothers in the faith, because he didn’t want any of them to be offended at what he was about to say next.

For, brothers, I don’t want you to be ignorant of this mystery (Greek: musterion), which God formerly concealed but has now revealed (11:25a). At the end of Paul’s letter, he defines mystery as being a revelation which has been kept secret for long ages past, but now is made known, and by the Scriptures of the prophets, according to the commandment of the eternal God (Romans 16:25-26; Ephesians 3:5-7 NASB). In this, both the Messianic Jews and the Gentile believers must grasp the fullness of their individual callings by ADONAI.

Why was this secret truth kept hidden for so long until Paul revealed it? Because one would have expected Isra’el to be the first nation to be saved. Isra’el had all the advantages enjoyed by no other people (see Cp – The Grief of Isra’el’s Past Paradox: Eight advantages that the Jews have). The Gospel itself is to the Jew especially (1:16), and YHVH has promised Jewish national salvation (Ezeki’el 36:24-36; Matthew 23:37; Acts 1:6-7). Why then, is God doing the unexpected, making the Gentiles joint-heirs (Ephesians 3:3-9) with the Jews? In order to give the fullest possible demonstration of His love for all humanity and not merely to the Jews.

But before Paul identifies and explains the particular mystery of which he is speaking here, he once again cautions the Gentiles against their pride, warning them to avoid twisting the truths of the mystery as being wise in their own eyes: So that you won’t imagine you know more than you actually do (11:25b). Proverbs 3:7 reminds us: Don’t be conceited about your own wisdom; but fear ADONAI, and turn from evil.

It is that stoniness, to a degree, that has come upon Isra’el (11:25c) it is a partial stoniness of the heart that has come upon Isra’el (11:25c). The stoniness is not total, because there has always been a remnant of Jewish believers trusting in Yeshua Messiah, the righteous of the TaNaKh. All Isra’el, including Messianic believers, is affected by this partial stoniness, for, as we shall see below, it delays Isra’el’s national salvation. This passage does not say that God caused the stoniness, as He hardened Pharaoh’s heart (Exodus 9:17-18); but it does imply that ADONAI knew it would happen. Nevertheless, it does not provide an excuse for anyone to remain stone-hearted (10:13).³⁰⁴

Until the Gentile world enters in its fullness (Romans 11:25d; Proverbs 3:7 and Romans 12:16). The times of the Gentiles (see the commentary on Revelation An – The Times of the Gentiles) must be distinguished from the fullness of the Gentiles (Acts 15:14; Ephesians 4:11-13; First Corinthians 12:12-13). The former term refers to that time from Nebuchadnezzar’s deportation of the dynasty of David to the defeat of the antichrist at Armageddon (see the commentary on Isaiah Kh – The Eight Stage Campaign of Armageddon), during which the Gentile rules the Jew. However, the latter term speaks of the completion of the Invisible Church, made up of Jews and Gentiles (Ephesians 2:14), saved from Shavu’ot until the Rapture. The partial stoniness of Isra’el extends the time when the last Gentile sinner dies and is introduced into the Body of Messiah, completing that Body. Sometime after this, the Rapture occurs, a covenant is signed between Isra’el and the antichrist (see the commentary on Revelation Bz – The Signing of the Seven-Year Covenant with the Antichrist), and the Great Tribulation begins.³⁰⁵

During the last three days of the Great Tribulation (Hosea 6:1-2), the Jews will recognize that Yeshua was actually their Messiah, and they cry out to Him in repentance (see the commentary on Revelation Ev – The Basis for the Second Coming of Jesus Christ). Then Messiah will return to redeem His people. And in this way all Isra’el will be saved. To be clear, this does not mean that every single Jew in all of history will be saved, but that those Jews, surrounded by the armies of the antichrist at the end of the Great Tribulation, will experience a national salvation (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah). And to prove that all Isra’el will be saved, Paul quotes the TaNaKh, which says: Out of Tziyon will come the Redeemer; He will turn away ungodliness from Ya‘akov (Jacob) and this will be my covenant with them, . . . when, as a nation, I will take away their sins (Romans 11:26-27; Isaiah 59:20-21 and 27:9a). Paul combines two passages of Isaiah that speak of Isra’el in the far eschatological future, that is, in Messianic times. The passages are appropriate, since the objective in Chapters 9-11 is to show that despite appearances to the contrary, God’s promises will not fail to be fulfilled.³⁰⁶

Gentiles in the Church should not be jealous at the concept of Isra’el’s election. As soon as a person put his trust in God’s Word, the concept of Isra’el’s election loses its offensiveness and becomes, instead, the means of blessing for everyone, Jew and Gentile alike, according to the promise of Genesis 12:3. However, because in most of its history, the Church has sought to replace Isra’el as the recipient of God’s promises, the question of who is God’s people has become a point of contention and separation between Judaism and Christianity. For the Church has historically claimed, over against Isra’el, to be the “New Isra’el,” the “True Isra’el,” the “Isra’el of God,” and regarded the Jewish people as merely the “Old Isra’el,” no longer eligible to receive God’s promises because of having rejected Yeshua. How ironic that the Church claimed to supplant the Jewish people as Isra’el when it behaved like Isra’el’s old name, Jacob, which means supplanter. This perverted understanding of election, ignoring everything that Paul writes in Chapters 9-11, has raised an unnecessary barrier between Jews and Christians, which I hope this commentary can help to eliminate.³⁰⁷

On October 23, 2010, the Vatican – in the final statement from a two-week bishops’ synod – blamed Isra’el for the plight of believers throughout the Middle East, and stated that Isra’el cannot use the biblical concept of a Promised Land or a Chosen People to justify territorial claims or new “settlements” in the Golan Heights for their national survival.

The World Council of Churches, the National Council of Churches, the Presbyterian Church (USA), the Methodist Church, the Lutheran Church (ELCA), the Anglican Church, and the United Church of Christ have publicly condemned Messianic Gentiles through statements or resolutions. They have also called for the boycott of goods made in Judea and Samaria, and divestment in companies that provide equipment for Isra’el’s protection and economic viability as a productive democracy.

These Catholic and Protestant leaders condemn Messianic Gentiles, saying that they place an emphasis on apocalyptic events leading to the end of history, rather than living out Christ’s love and social justice. They say that Messianic Gentiles are more concerned with the Second Coming than with the Jewish People. They even say that Messianic Gentiles are a cult, and that their beliefs amount to heresy. And finally, they say that Messianic Gentiles have enabled the unjust treatment of Palestinians by Isra’el.

Paul analyzes the truth of what he has said so far: With respect to the Good News, Isra’el is hated for your sake. Hated by whom? Enemies of whom? Clearly, ADONAI – by whom also they are loved. It is very interesting that Replacement theologians, who say that “Isra’el” today means the Church, do not apply their theology to the first clause in this verse! If they did, they would have to conclude that God hates the Church! Again, clearly it is the Jews who, with respect to the Good News . . . are temporarily hated by God for the sake of the Gentiles, so that the Good News can come to them. But with respect to being permanently chosen as God’s people . . . they are permanently loved by God (11:28).

Moreover, if 11:28 speaks of the Jews, then 11:29 also speaks of the Jews. For God’s free gifts and his calling of [the Jewish nation] are irrevocable (11:29). No matter how much Replacement Theology theologians sputter over it. Why are God’s people permanently loved? Without thinking, a Christian might answer, “Because God is love (First John 4:8), it simply flows out of God’s essential nature to love His people. Paul’s answer may come as a surprise to many and seem “unspiritual” – for the sake of the Patriarchs. YHVH made promises to the Patriarchs, Abraham, Isaac, and Jacob, which He is honor-bound to keep. Protecting His honor is also an essential attribute of God.

Dear Holy Heavenly Father, I love to meditate on how wonderful and faithful You are! ADONAI Elohei-Tzva’ot, who is like You, mighty ADONAI, with Your faithfulness all around You (Psalms 89:9)? But the mercy of ADONAI is from everlasting to everlasting on those who revere Him, His righteousness to children’s children, to those who keep His covenant, who remember to observe His instructions (Psalms 103:17). You always keep every promise You make.  As surely as God is faithful. . .  For no matter how many promises God has made, they are “Yes” in Christ (Second Corinthians 1:18a and 20a). Praise you that your love for Isra’el, Your first-born (Exodus 4:22), never ceases but continually seeks to draw her back to Yourself in a loving relationship. You even set aside the last seven years of life on this earth as a time to bring Isra’el to welcome You as their Messiah, before You return to set up Your Millennial Kingdom.

Your love is unceasing! Even when You had to discipline Your firstborn (Exodus 4:22) Isra’el as in the seventy year Babylonian captivity, You did it out of love planning to rid her of idol worship and to bring her back to You in a closer relationship. This is what the LORD says: “When seventy years are completed for Babylon, I will come to you and fulfill my good promise to bring you back to this place.  For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future (Jeremiah 29:11-12).

Your faithful love is a breath of refreshment compared to today’s “love” that is so selfish. How gracious You are to include in Your olive tree both believing Gentiles (Romans 11:17) and also any of the Jews of the natural branches who now trust in You as their Messiah (Romans 11:24). How wonderful Your love! In Yeshua’s holy name and power of resurrection. Amen

For the sake of the Patriarchs does not express the rabbinic notion of Z’khut-avot, or “the merit of the Fathers.” The rabbinic idea is that the good deeds of the ancestors add to the welfare of their descendants. The expression, “zokher chasdei-avot” (“You remember the good deeds of the Patriarchs”) appears in the first blessing of the ‘Amidah. The concept draws on the fact the Torah, in the second of the Ten Commandments, indicates that the benefits of a person’s good deeds extend into the indefinite future.

While it is true that good deeds yield ongoing consequences, nevertheless, Paul is not saying that the Patriarchs earned God’s favor by their good deeds, neither for themselves nor for their descendants. Rather, he is speaking of the Patriarchs as receivers of God’s gracious promises. YHVH made wonderful promises to them concerning their descendants, the people of Isra’el; and He must keep those promises in order to vindicate His own righteousness (3:25-26) and faithfulness (3:3). For, given that ADONAI is forever righteous and faithful, God’s free gifts, those promises and indeed the gifts mentioned in 9:4-5, and His calling to the Jewish people to be dedicated to Himself, a holy nation (Exodus 19:6), a light to the Gentiles (Isaiah 42:6 and 49:6), are irrevocable, because YHVH cannot deny His own eternal nature as a Promise Keeper.

In light, then, of Chapters 9-11 in general, and these verses in particular, any Christian theology which teaches that ADONAI no longer loves the Jews, or that the Jewish people will not receive all the good things God has promised them, contradicts the express teaching of the B’rit Chadashah. Furthermore, such teaching, by necessity, portrays God as unfaithful and thus less than God, unworthy of being trusted by anyone, Jew or Christian, or “other.”³⁰⁸

Jewish unbelief has given God a chance to reveal His mercy. Paul makes a final restatement of his theme, Isra’el’s salvation in history, this time in terms of God’s mercy. These verses look back to 9:15-18, where God’s mercy was presented as an aspect of His sovereignty; and forward to 12:1, where His mercies (plural to the Jews and to the Gentiles) are made the basis and motivation for right action (see Db – The Mercies of ADONAI).

YHVH Himself does not withhold His mercy, and anyone who has truly received God’s mercy cannot help but communicate that same mercy from God to others. Just as you yourselves were disobedient to God before but have received mercy now because of Isra’el’s disobedience; so also, Isra’el has been disobedient now, so that by [you Gentiles] showing [Isra’el, the Jews] the same mercy that God has shown you, they too may now receive God’s mercy (11:30-31). God used Jewish disobedience for His own purposes. But, in contrast with that, Gentiles now have the opportunity to be the conscious and intentional means of blessing to Isra’el. ADONAI has blessed the Gentiles by choosing them as His instrument for willingly blessing Isra’el and the Jews.

If anyone is saved at all, it is only because of God’s mercy. For God has shut up all mankind, Jew and Gentile together in disobedience, in order that He might show mercy to all (11:32). All have sinned and come short of earning the glory of God’s praise (3:23). The Jewish “good person” (see Ao – The “Good Person”) and pagan Gentiles alike (see Ak – The Pagan Gentile), are controlled by sin (3:9), so that there is no difference whether one is a Jew or a Gentile (3:22b). When the Gentiles rejected God and disobeyed Him (see Al – The Evidence Against the Pagan Gentile), God selected Abraham and his descendants as His chosen people. Now the disobedience of the Jews enables God to show mercy to the Gentiles. Then, when that purpose is achieved, He will again show mercy to the nation of Isra’el by her redemption, and the circle will be complete.³⁰⁹

The greatness of God’s sovereignty, mercy, faithfulness and ordering of history, so that not one of His promises will go unfulfilled, causes Paul to burst into song. He – and we – have caught a glimpse of the working of God’s mind and are overwhelmed. Only a hymn of praise to YHVH can escape our lips. It is a fitting climax to Chapters 9-11 in particular and to the first eleven chapters in general. O the depth of the riches and the wisdom and knowledge of God! How inscrutable are His judgments! How unsearchable are His ways! For, “Who has known the mind of the Lord? Who has been His counselor?” Or, “Who has given Him anything and made Him pay it back?” For from Him (creation) and through Him (revelation) and to Him (redemption) are all things. To Him be the glory forever! After the congregation in Rome heard this letter read aloud, they would say Amen, in response and agreement with Paul’s praise of God (11:33-36). Because God’s promises to Isra’el have and will been kept, we can have confidence that nothing can separate us from the love of God (8:38-39).

The Illustration of Isra’el’s Future
11: 16-24

The illustration of Isra’el’s future DIG: What agricultural imagery does Paul use to demonstrate that God’s setting aside of Isra’el is not a permanent condition? Who are the challah and the firstfruits? What does the olive tree illustrate? The roots and the branches? How can Gentiles be arrogant? Why does Romans 11 apply to the Church today?

REFLECT: How have the Gentiles been arrogant? What modern illustration would serve as an equivalent to the grated olive tree? Where would you fit within this new analogy? Who do you think is included in the phrase, “All Isra’el shall be saved?” Why are Gentiles tempted to be arrogant toward the Jews? How is this still true in the world today?

Paul warns the Gentiles not to boast over the fall of the majority of Jews, because the Gentiles are merely grafted into the cultivated olive tree, or Isra’el.

An illustration: The metaphor of the olive tree, beloved of Messianic Jews everywhere, extends to verse 24 but is introduced by a different image, taken from Numbers 15:20-21. Now if the challah offered as firstfruits is holy, so is the whole loaf (11:16a). Today, challah means the special braided loaves of bread served in homes on Shabbat and during festivals. In the Bible, the word describes a small “cake” baked from dough set aside for God; this must be done first (hence the term firstfruits). Only afterwards may the loaf made from dough be eaten, so that the loaf is then “holy” in the sense of being usable at all. Talmud tractate Challah gives the details of this procedure.²⁹⁸

Then, Paul switches to another illustration, that of the olive tree. And if the root is holy, so are the branches (11:16b). But if some of the natural branches, that is, individual Jews but not the whole nation of Isra’el, were broken off (temporarily, not permanently! See 11:11-12 and 23-24), set aside from being eligible to receive what God has promised. And you [Gentiles] – a wild olive branch – were grafted in among [the Jews], among the natural branches that are still part of the olive tree (the Messianic Jews and the Jewish nation as represented by its Messianic Jewish community) and have become equal sharers with them (not replacing the Jews) in the rich root of God’s cultivated the olive tree (Romans 11:17). Now, the natural branches grow out of this olive tree, which is the place of blessing, but the wild branches are grafted in and shared in the blessing of the Covenant (see the commentary on Jeremiah, to see link click Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el).²⁹⁹

The olive tree is an illustration of the blessings of the Jewish Covenants. To be holy, means to be set apart for the purposes of God. Hence, the root and the challah represent Abraham and His Covenant (see the commentary on Genesis Eg – I am the LORD, Who Brought You Out of Ur of the Chaldeans to Give You This Land) from which these blessings flow. The firstfruits, then, are the patriarchs, and the branches are individual people. Paul develops this figure of roots and branches so that he can draw a distinction between different kinds of branches. These branches can be used both individually and collectively. Natural branches, individually and collectively Jews; wild branches, individually and collectively Gentiles.

A warning: The basis of Gentile blessing is faith, not works. So, Paul emphasizes the need to continue in faith in order to be in the place of blessing. The failure of the majority of the Jews should be a lesson to the wild branches. The natural branches were put in the place of blessing, but were broken off because of their lack of faith (see the commentary on Jeremiah Bh – The Covenant is Broken). In the same way, Gentiles can be broken off because of their lack of faith. Then don’t boast as if you were better than the natural branches (11:18a), neither the ones still in place (the Messianic Jews) nor the ones broken off (the non-Messianic Jews)! This is a pride issue! As Paul writes elsewhere: After all, what makes you so special? What do you have that you didn’t receive as a gift? And if in fact it was a gift, why do you boast as if it weren’t (First Corinthians 4:7)?

Dear Heavenly Father, Thank You that You made the way to enter Your holy heaven to be faith! Praise You for sending Yeshua to take our sin punishment so you could give His perfect righteousness to those who love and worship You. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). Praise You that it is not by works that we are saved.  For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God.  It is not based on deeds, so that no one may boast (Ephesian 2:8-9). It is so wonderful that we can put our trust in a faithful God who is holy, loving and who never fails. Who is like you, Lord God Almighty? You, Lord, are mighty, and your faithfulness surrounds you (Psalms 89:8).

How I long for family and friends who are good/nice people; but who have no faith. They think that they can get to heaven by knowing about you and your love; but that is not faith, it is mere information. If someone goes to the store and sees a shirt that they like, is it theirs because they like it? Of course not! It is not theirs till they take it off the rack, or click on the picture on the internet, and purchase it. In a similar way our faith is what we use to purchase God’s great offer of salvation. Taking salvation off the rack is similar to going to church, reading our Bible and praying; but the purchase is still not made. Please help these family members and friends to see how awesome you are and choose to follow you as their Lord and Savior. Then they would have faith as their heart attitude.

Please open the eyes and hearts of my family and friends so that they are willing to make faith to be a life-long commitment/covenant. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart, it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says: Whoever trusts in Him will not be put to shame (Romans 10:9-11). May they then live to please you, praying about everything. Then they will have a peace that passes all understanding.  Do not be anxious about anything – but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. And the shalom of God, which surpasses all understanding, will guard your hearts and your minds in Messiah Yeshua (Philippians 4:6-7). In Yeshua’s holy name and power of resurrection. Amen

However, if you do boast, for whatever the reason – carelessness, thickheadedness, or actual hatred – remember that you are not supporting the root, but the root is supporting you (Romans 11:18b). Or, to make Paul’s point perfectly clear . . . whether the root is Yeshua, Abraham, the Patriarchs, Messianic Jews or the nation of Isra’el, it is a Jewish root, and don’t you forget it! The non-Messianic Jewish community sometimes draws a picture of the Jew who comes to faith in Yeshua as someone doubly unwelcome, rejected by both the non-Messianic Jews and by the Gentile majority in the Church as well. It’s easy enough to understand why a Messianic Jew might be rejected by some in the Jewish community, but why did the image of his being rejected by the Church even arise? It came from Gentile Christians who forgot Paul’s warning and regarded the Jewish believer in their midst not as a natural branch of the olive tree into which they were grafted, but as an alien.³⁰⁰

Shifting the perspective slightly, notice that Paul is reminding the Gentile Christians that trusting God also means joining God’s people. It is no different now than it was with Ruth, “Your people shall be my people and your God my God” (Ruth 1:16). Gentile Christians have joined Isra’el, not the reverse. Therefore, remember your former state: you Gentiles by birth . . . had no Messiah. You were estranged from the national life of Isra’el. You were foreigners to the covenants embodying God’s promise. You were in this world without hope and without God. But now, you who were once far off have been brought near through the shedding of the Messiah’s blood. For He Himself is our shalom – He has made us both one and has broken down the m’chitzah, the middle wall of separation, which divides us by destroying in His own body the enmity occasioned by the Torah, with its commands set forth in the form of mitzvot. He did this in order to create in union with Himself from the two groups a single new humanity and thus make shalom, and in order to reconcile to God both in a single body by being executed on a stake as a criminal (Ephesians 2:11-16a). For a Gentile Christian to look down on the Jewish people God was graciously allowed to join, is not only chutzpah and ingratitude, but also self-hate because he himself is a part of the Body.

So, seeking an excuse for pride, a new imaginary opponent, a prideful, boastful, Gentile Christian will say, “Branches were broken off so that I might be grafted in.” But Paul argues: True, but so what? Still, that doesn’t mean that you, a wild branch, can boast that you’re better than the natural branches. The Jews were broken off because of their lack of trust. You keep your place only because of your trust in the God of the Jews and the Jewish Messiah. So, don’t be arrogant; on the contrary, be terrified of letting pride in having been included with God’s people, replace trust in Him! This was the very sin that Paul found in unbelieving Jews (see Av – The Religious Jew’s Lack of the Spirit). This imaginary opponent needed to be terrified once he realized that if God did not spare the natural branches when they fell off through lack of trust in Him, He certainly won’t spare him, a grafted-in-branch, when he, through antisemitic pride, demonstrate the same lack of trust (11:19-21)!³⁰¹

Some people think that if they have merely given mental assent to the proposition that Yeshua is the Messiah, they have “fire insurance” and are going to heaven no matter how they live their lives. The writer to the Hebrews also warned these intellectually convinced unbelievers who have yet to step over the line from knowledge to faith (see the commentary on Hebrews Al – How Shall We Escape If We Ignore So Great a Salvation). So, take a good look at God’s kindness and his severity: on the one hand, severity toward those natural branches who fell off; but, on the other hand, God’s kindness toward you grafted-in-branches, provided you maintain yourself in that kindness! Otherwise, you too will be cut off (11:22)! The truth of the matter is faith without actions to match is dead (James 2:14-16).

An argument for restoration: The only thing that is preventing Isra’el’s national restoration is unbelief. And if any Jew exercises belief he can be grafted back into this place of blessing. Moreover, the others, if they do not persist in their lack of trust, then they will most certainly be grafted in; because God is able to graft them back in. This means that God is the Promise Keeper, which is essentially the message in Chapters 9 through 11. Then Paul gives us the reason why we should expect the nation of Isra’el to be restored. The olive tree is Isra’el, and the Jewish covenants belong to the Jews. Therefore, if you Gentiles were cut out of what is by nature a wild olive tree, a nation of pagans separated from God’s promises, and grafted, contrary to nature, into a cultivated olive tree (Isra’el), how much more will these natural branches be grafted back into their own olive tree (11:23-24)!

How much easier it would be to bring an understanding of spiritual truth to those who belong to the people God has been dealing with for thousands of years than to those who do not! The analogy does not apply to every Jew over every Gentile – especially today, when some Jews are raised without any Jewish identification, while many Gentiles, particularly those raised in Christian homes, have been exposed to spiritual truth as much, or as more, than many Jews. But, leaving the modern exceptions aside, it ought to be easier for a Jew to believe in Yeshua as the Messiah than for a Gentile (and this certainly would have been so when Paul wrote Romans), since “Messiah” is a concept which is a part of Jewish culture, whereas a Gentile has to be introduced to an idea alien to his culture (see the commentary on Acts Bj – The Church in Syrian Antioch). Furthermore, a Jew, as a member of the Jewish people, has many advantages that Gentiles don’t have (see Cp – The Grief of Isra’el’s Past Paradox: Eight advantages that the Jews have). This is why a “Jews for Jesus” broadside says, in a lighthearted vein, “You don’t have to be Jewish to believe in Jesus – but it helps!”³⁰²

The Jealousy of the Gentile Believers
11: 11-15

The jealousy of the Gentile believers DIG: How is Isra’el stumbling a good thing? Why does Paul persist in using his energy to make his ministry known among people whom he expects to be unreceptive? Is there anything about Gentile Christians that would make non-Messianic Jews jealous of them? In what way is this the Gentile “Great Commission?”

REFLECT: To what extent are you living out these verses? Are you making non-Messianic Jews jealous? If so, how? If not, why? Does your church have an outreach ministry to Jews? How is that going? Again. If not, why not? In what ways would God’s grace toward Gentiles break through the walls of presumption which the Jews had built toward God?

The purpose of Gentile salvation is to provoke Jews to jealousy. The very unbelief of Isra’el now is somehow part of God’s program to bring Isra’el to national salvation in the future.

Paul’s imaginary non-Messianic Jewish opponent makes a fifth and final attempt to overturn his reasoning. “In that case, that is, if, as you claim, Paul, it is Isra’el’s own fault that they do not trust in Yeshua Messiah, and if, as you claim, this rejection does not signify that God has abandoned His people, then I say, isn’t it that the majority of Jews have stumbled with the result that they have permanently fallen away” (11:11a)? This is not, as some think, a repetition of the question in 11:1. There, it was whether YHVH had acted to abandon Isra’el; here, it is whether Isra’el’s rejection of Yeshua has as its necessary consequence the permanent self-exclusion of the Jewish people from the promises of ADONAI.

Shocked, Paul responds: Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense)! In light of God’s faithfulness, this is unthinkable that the Jewish people might not receive what God had promised them (11:11b). That would be bad, but the reality is quite the contrary, good, in four ways:²⁹⁰

1. It is by means of Isra’el’s stumbling that deliverance has come to the Gentiles (11:11c). This is a good thing in itself. The passage recalls 9:32-33 and portrays Isra’el tripping over a stone that makes people stumble, Yeshua, and falling alongside the path of the Torah (which has trust in their Messiah as its goal and fulfilment), off to the side, where the light of God’s Sh’khinah glory does not shine (Psalm 119:105).

That the deliverance: What deliverance? That which had been promised in the TaNaKh to Isra’el, nothing less than salvation (see the commentary on Jeremiah, to see link click Eo – I Will Make a New Covenant with the People of Isra’el) from sin and its consequences, including all the evils of this world. Has come, meaning the deliverance has begun and will certainly be completed, but not meaning that its full implications (such as world peace) have already happened in history. To the Gentiles, the Goyim, or the nations (Matthew 5:47). The deliverance was meant for Isra’el (Matthew 10:6, 15:24); but as a nation, she failed to receive it. Individual Jews did receive salvation, but the majority, including the religious leaders in Jerusalem, did not. This led to its being offered to the Gentiles, as the book of Acts documents, although ADONAI has never stopped holding out His hands to His disobeying and contradicting people (10:21).

The traditional non-Messianic Jewish counterclaim is that the righteous of all the nations have always had a place in the world to come, and therefore Christianity is essentially unnecessary, although it deserves credit for helping to lead Gentiles out of idolatry toward monotheism. However, they believe that it does not lead them to true monotheism because “it teaches that a man is God.” Moreover, in their view, Christianity is not only unnecessary for Jews but a positive evil, since it leads them away from their more perfect monotheism. It is pointless to speculate how YHVH might have brought Gentiles that deliverance, had Pharisaic Judaism obeyed the Gospel when it was first offered. What we do know is that God did in fact use Isra’el’s disobedience as a means, causing Messianic Jews, most notably Paul, to evangelize Gentiles as well as Jews, and that many Gentiles responded positively.²⁹¹

Dear Heavenly Father, Praise how great Your love is! About Isra’el He says: All day long I stretched forth My hands to a disobedient and contrary people (Romans 10:21). Your love for Isra’el is so great even though they disobey. You did not give up for You so long for Isra’el to obey and to love You; but You give each one in Isra’el a choice to follow You or to follow their own desires. No one is made to enter into Your Kingdom. You entice with your great mercy and awesome love, but each person must decide his destiny for himself.

Moses and Joshua both urged the Israelites to choose to follow God with all their hearts. I call the heavens and the earth to witness about you today, that I have set before you, life and death, the blessing and the curse. Therefore, choose life so that you and your descendants may live, by loving ADONAI your God, listening to His voice, and clinging to Him. For He is your life (Deut. 30:19-20b). Joshua encouraged the people to make a wise individual choice on who they would worship as God – a choice that was not to follow the same gods that others, including their fathers, had chosen. Choose for yourselves today whom you will serve – whether the gods that your fathers worshipped that were beyond the River or the gods of the Amorites in whose land you are living. But as for me and my household, we will worship ADONAI” (Joshua 24:15b-c)!

Isra’el, being in a national covenant with God, meant God would bless Isra’el with land (Genesis 15:12-21). Abraham, the Father of the Jewish nation, would be blessed with offspring as many as the stars of the sky (Genesis 15:5). God so desires to forever be the God of each one in Isra’el, but the choice is left up to each individual to choose to love and serve You as their God. Yes, I will establish My covenant between Me and you and your seed after you throughout their generations for an everlasting covenant, in order to be your God and your seed’s God after you. I will give to you and to your seed after you the land where you are an outsider – the whole land of Canaan – as an everlasting possession, and I will be their God” (Genesis 17:7-8). Heaven’s blessing is offered to all, but given only to those who choose to love and serve YHVH as their Savior and Lord (John 5:24).

Praise You dear Heavenly Father for loving all and opening your arms wide to all who will choose to love and to follow you. Praise You for being so patient and continuing to work in people’s lives to draw them to Yourself. Please open the eyes of family and friends so they choose to move beyond mere knowledge about you to a relationship where they choose to love and serve You while they are living – for death seals whatever decision they have made. And just as it is appointed for men to die once, and after this judgment (Hebrews 9:27). You are Awesome beyond words! In Yeshua’s holy name and power of resurrection. Amen

2. This deliverance for Gentiles is intended to fulfill the prophecy of Deuteronomy 32:21, that God will provoke Isra’el to jealousy (11:11d) over a non-nation, that is, a nation void of understanding (11:11). It is good when God fulfills one of His prophecies, for it vindicates God’s name and His character. So, on the one hand, the unbelief of Isra’el is to promote Gentile salvation; which in turn, is to promote Jewish salvation. It is no accident that the majority of Jewish believers have been led to the Lord by Gentile believers. As YHVH has said: My thoughts are not your thoughts, and your ways are not My ways (Isaiah 55:8).²⁹²

To provoke them to jealousy. Is there anything about Gentile Christians that would make non-Messianic Jews jealous of them? Throughout most of the last two thousand years, the Church, much to its great shame, not only has not provoked to Jews to jealousy but has provoked bitterness and fear; so that Jewish people, instead of being drawn to love the Jewish Messiah Yeshua, have usually come to hate or ignore Him, remaining convinced that their non-Messianic Judaism, or secularism, or agnosticism, is superior to Christianity. The truth is that Isra’el has failed to be a light to the Gentiles (see the commentary on Isaiah In – He Made My Mouth like a Sharpened Sword), and the Gentiles have failed to provoke the Jews to jealousy (see the commentary on Romans Cy – The Jealousy of the Gentile Believers). This will only be set right when the Lord returns (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah).

If this seems to be a harsh judgment, then let us hear of which non-Messianic Jews are expected to be jealous. Jealous of the “Christians” who trapped Jews in their synagogues and burned them alive (which happened when the Crusaders conquered Jerusalem in 1099, as well as in several European cities)? Jealous of the “Christians” who forced Jews to hear sermons of conversion against their will and expelled from the country those who did not respond (which took place for centuries in the Middle Ages and the Inquisition)? Jealous of the “Christians” who falsely accuses Jews of murdering Christian children in order to use their blood as part their Passover Seder? Jealous of the cross-carrying “Christian” priests leading murderous mobs in ethnic cleansing? Maybe jealous of the “Christians” who remained silent while six million Jews perished in the Holocaust? Or perhaps jealous of the “Christians” who murdered them – including Hitler himself, who was never excommunicated from the Roman Catholic Church? Or maybe jealous of “Christian” members of the Ku Klux Klan and other white “Christian” supremacy gangs and their hooligan demonstrations? Or possibly jealous of “Christians” that support Palestinian organizations whose terrorist kill and maim Israeli Jewish children? Jealous of Greek Orthodox Archbishop Capucci, convicted of gun-running for those same Palestinian terrorist organizations? Which of these “Christians” are Jews supposed to be jealous? After such a list, it’s probably kinder not to dwell on what these people provoke Jews to – but it certainly isn’t jealousy.²⁹³

Gentile Christians need to understand that the words provoke them to jealousy is a command, just like to the Jew especially, but equally to the Gentile (1:16). It is no less a command than: Go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matthew 28:19). But the overwhelming majority of Gentile churches see provoke them to jealousy as an option, or a ministry that they don’t see as their calling. Non-Messianic Jews ought to be able to look at saved Gentiles in the Church and see in them such a wonderful change from their former selves, such holy lives, such dignified, godly, peaceful, honorable, ethical, joyful and humble people, that they become jealous and want for themselves also whatever it is that makes these Gentiles different and special. The rest of Chapter 11 expands on this theme, and Chapters 12-15 are nothing if not a manual on how to provoke Jews – and unbelieving Gentiles – to jealousy.²⁹⁴

3. Isra’el’s eclipse is not permanent, she is only temporarily placed in a position less favored than the Gentiles. Although in itself this may seem bad, in the context of God’s long-range plan it is good; as will be shown, it is part of how YHVH will bring salvation to the Jewish people. Moreover, if their stumbling is bringing riches to the world – that is, if Isra’el’s being placed temporarily in a condition less favored than that of the Gentiles is bringing riches to the latter (11:12a). The word temporarily is important because her fullness (11:12b) will be achieved in her national conversion in 11:26 when all Isra’el will be saved (see the commentary on Revelation Ev – The Basis of the Second Coming of Jesus Christ).

The idea of a temporary eclipse of Isra’el by the Gentiles can be found in rabbinic writings also. In the Talmud the passage: If you do not listen, I will weep in secret because of your pride (Jeremiah 13:17a) is examined. “What is the meaning of the phrase, for the pride? Rabbi Shmu’el ben-Yitzchak said, “For the glory [Hebrew: gaveh, literally pride] has been taken away from them and given to the goyim, [Gentiles] of the world (Chagigah 5b).

Also, in the Talmud, the saying of Rabbi Papa, “When the ox runs and falls, the horse is put in the ox’s stall (Sanhedrin 98b), is explained by the Jewish commentators, such as Rashi, as referring to Isra’el and the Gentile nations. A midrash on this text explains that the horse is allowed to replace the ox, but when the ox recovers it is hard to remove the horse. Likewise, when the Israelites were eclipsed and the Gentiles were given power. But when Isra’el recovers it will be hard to remove the Gentiles from their position of power without inflicting much suffering.

One difference between Paul and the rabbis above is that in Paul’s understanding, it is the spiritual element of glory or power which has passed to the Gentiles from that part of Isra’el which has remained stonelike (11:7 and 25); whereas for the rabbis, the spiritual glory and power remain with Isra’el even during the temporary eclipse.²⁹⁵

4. Isra’el’s future full commitment to Yeshua Messiah, which is what Isra’el in its fullness implies, she will bring even greater riches, even greater good, to humanity than their temporary humiliation has brought (11:12b)! Here Gentiles are offered a “selfish” motive for evangelizing Jews: if Jewish spiritual failure has brought riches to the Gentiles, how will Jewish national salvation bring even greater riches to them. YHVH, who created humanity, knows human nature very well and does not shrink from using self-interest to motivate right behavior. There are numerous examples of this in the TaNaKh; two of the best known are the fifth commandment (Deuteronomy 5:16) and the guarantee of the fertility of the Land of Promise if the Israelites would obey His mitzvot (Deuteronomy 11:13-21).

However, to those of you who are Gentiles (11:13a). Paul is writing to the Messianic community in Rome, a body of Messianic Jews and Gentile believers, and he calls the Gentile believers “Gentiles.” Thus, he refutes the theology which claims that when a Gentile becomes a believer, he is no longer a Gentile, but a “Spiritual Jew.” Similarly, Galatians 2:13 shows that a Jewish believer in Yeshua remains a Jew. The passages which say that in Messiah “there is neither Jew nor Gentile” (Galatians 3:28; Colossians 3:11) refer to equality of the status in the Body of Messiah, and not to the obliteration of all distinctions.

I say this. Everything from 11:13 to 11:32 is specifically directed at Gentile believers. Paul shifts his remarks from one audience to another, as he did in 2:17 (see At – The Religious Jew). Since 10:14 he has been debating an imaginary non-Messianic Jew whose first three objections (10:14-14, 18 and 19) would not have interested Gentiles much, but those last two (11:1 and 11) might well provoke in some a prideful antisemitic response, “Yes, indeed, God has abandoned His people the Jews and replaced them with us Christians. Yes, indeed, the Jews have stumbled so as to fall away permanently from ever receiving what God has promised, and we Christians will get those blessings instead.” Curiously, much of the Christian Church through the centuries (and not excluding today) has managed to believe this “Replacement Theology” lie of their own invention, instead of what Paul says to refute it. The irony of this is dwarfed by the tragedy of what its consequences have been for the Jews.

For this very reason it is especially important for both Jews and Gentiles – Messianic and otherwise – to understand these twenty verses well. They demonstrate to Gentiles that Christianity and antisemitism are absolutely incompatible. More than that, they prove that YHVH is not – as some think – “finished with the Jews.” More than that, they prove that any Christian teaching that speaks of the Church as the “New Isra’el” (a phrase found nowhere in the B’rit Chadashah but invented by the theologians) which has replaced the “Old Isra’el” (by which they mean the Jews) is vastly oversimplified and open to abuse (Romans 11:23-24; Galatians 6:16). More than that, these verses demonstrate once again that Paul himself was not an anti-Semite and did not teach that all the promises to Isra’el have now been given to the Church; instead, he had a deep and concerned love for his own Jewish people, warned very severely against antisemitism, and confirmed the promises God made in the TaNaKh with His light-bearing words of hope: All Isra’el will be saved (11:26a).

Since I myself am an emissary sent to the Gentiles (Acts 9:15, 22:17-21, 26:17-20; Galatians 1:16, 2:7-9; Ephesians 3:8), I make a point of letting Jewish people know about the importance of my work. One hears little these days about this principle of evangelism. Most Christians do not have a ministry to Jewish people, so they suppose that they have no particular responsibility toward them. They are rarely encouraged to make their ministry to Gentiles known among the Jews as a means of provoking them to jealousy the way Paul did. Paul is very cautious about what he hopes to accomplish – he has some hope that somehow he may provoke some of his own people to jealous of saved Gentiles, and save some of them also (11:13b-14)! Actually, Paul spent considerable time among Jews (Acts 13:5) and in at least one instance, in Rome, the very city to which this letter was written, he seems to have had, a few years later, a notable evangelistic success with them (Acts 28:24-25).²⁹⁶

Why does Paul persist in using his energy to make his ministry known among the people whom he expects to be unreceptive? For if [the unbelieving Jews] rejecting Yeshua means reconciliation for the world, what will their accepting Him mean, if not life from the dead (11:15)! With the national salvation of Isra’el the Messianic Kingdom will be established. And the blessings of the Kingdom will not be limited to the Jews, they will be available to the Gentiles as well. Therefore, if the Gentiles have benefited this much from Jewish unbelief now, how much more will they benefit from Jewish belief in the future Messianic Kingdom?²⁹⁷

The Testimony of the Jewish Believers
11: 1-10

The testimony of the Jewish believers DIG: Why does Paul need to point out that God has not rejected His people? Why do you think some people assumed this? What was Elijah’s complaint to God? What was Elijah saying about God’s plans? What does God’s answer to Elijah reveal about his intentions for His people? How do people try to earn the grace of God? Why don’t our efforts put God in our debt? Why are some people open to the Good News, while others are closed? Why can we be certain of God’s grace for all who receive it?

REFLECT: What does Paul mean by “a spirit of dullness?” What hope does God offer to all people? How do you know if you are among “the elect?” What do you learn from Paul’s words here about God’s sovereignty and your responsibility to respond to His grace? For what things does this passage make you feel grateful? How do you think non-Messianic Jews are misled about the true way of salvation? What are some things in which non-Messianic Jews place their hope? Why is it important for you to never take your salvation for granted?

The rejection of Isra’el is not total because there is a believing remnant; this was true in the Dispensation of Torah and it is true in the Dispensation of Grace.

Paul was aware that he was walking on holy ground with his writings. The Jewish history he used to illustrate ADONAI’s amazing plan of grace for the whole world was the same history the Jewish people used as proof of being God’s exclusive people. Paul felt a great love for his fellow Israelites. He even wished he could take their place under the judgment of Ha’Shem if it would ensure their understanding of the Gospel. In this next section of his letter, Paul begins to highlight God’s continuing plans for Isra’el, His chosen people.²⁸³

Paul’s imaginary non-Messianic Jewish opponent, introduced at 10:14-15, has given up trying to prove that Isra’el is not responsible for its unbelief. His new tactic is to try to show that Paul’s message, with its accusation of Jewish guilt for failing to trust in Messiah, is not merely unpleasant to Jewish ears but inconsistent with Scripture, and therefore not to be taken seriously. If his opponent can make his point stick, Paul’s case would be discredited on the grounds that it contradicts what YHVH has already revealed. “In that case,” says the opponent, “if Isra’el has, as you say, ‘kept disobeying and contradicting’ (10:21), isn’t it a necessary implication that God has abandoned His people?” Paul’s imaginary opponent wants him to concede this point. But if Paul does, he must also admit the unacceptable implication that ADONAI has broken His word as promised in the TaNaKh, “For ADONAI will not desert His people, He will not abandon His heritage” (Psalm 94:14). Paul’s imaginary opponent thinks he is very shrewd. If Paul’s message requires believing in a God who breaks His word, then it is not God’s Word, but Paul’s message, that must be rejected.²⁸⁴

Paul’s reply is couched in the strongest possible denial: Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense, may such a thing never occur) (11:1a)! This is a good verse to repudiate Replacement Theology (see the commentary on Galatians, to see link click Ak – The Hebrew Roots Movement: A Different Gospel). Paul offers two proofs that God has not repudiated His people.

The first proof is that Paul himself is a believer: Paul’s denial comes from his own personal experience: For I myself am a son of Isra’el, from the seed of Avraham of the tribe of Binyamin, and God hasn’t rejected me! The fact that Paul is a Jewish believer shows that the rejection is not total. God has not abandoned His people whom He chose in advance. So, how could God abandon His people (11:1-2a)? But someone might say, “You are just one person, and we might be able to find a few others as well. But the fact that only a small minority believe, and the majority do not, does that not show, in some sense, that God has indeed abandoned His people? Paul was adamant in his response: Heaven forbid (Hebrew: chalilah)!

Having begun with himself, Paul will prove in the rest of Chapter 11 that – using the very words of the TaNaKh itself, which his imaginary opponent implies are contradicted by Paul’s message – God has not abandoned His people. For the sake of His great reputation, ADONAI will not abandon His people; because it has pleased ADONAI to make [the Jews] a people for Himself (First Samuel 12:22). Paul is not falling for His opponent’s trick of trying to set his gospel message (see As – Paul’s Gospel) in opposition to God’s Word.

The second proof is that what is true of Isra’el has always been true of Isra’el. The majority of Israelites have always been in disobedience, and only a small minority, the righteous of the TaNaKh, have been believers. The majority of the Jews were only circumcised physically, but the believing remnant had their hearts circumcised (2:29). To prove his point Paul goes back to the story of Elijah. And what was the point of that story? YHVH always has a remnant. As a matter of fact, Elijah himself, thought that he was the only righteous one left. So, Paul says to his imaginary opponent, “If you think otherwise, don’t you know what the TaNaKh says about Elijah? He pleads with God about the people of Isra’el, “ADONAI, they have killed your prophets and torn down your altars, and I’m the only one left, and now they want to kill me too!” But what is God’s answer to him? “I have kept for Myself seven thousand men who have not knelt down to Ba‘al” (Romans 11:2b-4; First Kings 19:10-18). Now seven thousand believers out of a whole nation is not very many. But it proved Paul’s point. The majority of Israelites were in disobedience, but there has always been a small remnant that believed.²⁸⁵

Paul’s argument is that it’s the same way in the present age, in every age, even in the darkest times, there is a remnant of Isra’el, the Messianic Jews, chosen, not by themselves, but by God’s grace (11:5). But no one should use the fact that the believing remnant is in the minority to teach that God has abandoned His people. YHVH is at work fulfilling His promises in history, even when our eyes and ears seem to tell us differently.

Legalistic works and grace are mutually exclusive: The righteous of the TaNaKh is saved by grace and not by legalistic works. Paul reminds us: Now if it is by grace, it is accordingly not based on legalistic works; if it were otherwise, grace would no longer be grace (11:6). So, no one, not even the Jew, can make any exclusive claim on God. He will save not only the Jews, but the Gentiles by grace. Non-Messianic Jews refused to submit to Messiah’s righteousness in Paul’s day, just as they refuse to do so today.²⁸⁶ Good works are the evidence of our salvation, not the means to our salvation.

Two examples of the present hardening of Isra’el: Returning to the thrust of his argument, Paul summarizes: What follows is that the majority of Israelites have not attained the goal for which they are striving (not was striving, as in most translations, for this suggests that Isra’el is no longer striving for righteousness). The ones chosen, the Messianic Jews, have obtained it through trusting in the atonement that YHVH has provided in Yeshua, but the rest have been made stonelike, just as the TaNaKh says, “God has given them a spirit of dullness – eyes that do not see and ears that do not hear, right down to the present day” (Romans 11:7-8; Moses in Deuteronomy 29:3; Isaiah 29:10). Here again, Paul is referring to a distinction that he first made in 2:29. Jews were not to rely upon the physical signs of circumcision, their Jewishness, to be justified before ADONAI, but to rely upon the circumcision of the heart which leads to true praise. It is not a matter of Gentiles becoming spiritual Jews. There is no such thing. Spiritual Jews are Jews who have circumcised their hearts. The rest of Isra’el is hardened.²⁸⁷

As in 10:14-21, Paul doesn’t give a tough answer without Scriptural support. Here three of Isra’el’s major figures writing in the three main sections of the TaNaKh, Moses in the Torah; Isaiah in the Prophets; and David in the Writings, are shown to bear witness to Isra’el’s dullness, blindness, and deafness to God, and resulting exile in Babylon (see the commentary on Jeremiah Gu – Seventy Years of Imperial Babylonian Rule). Paul, who might otherwise be accused of arrogance or antisemitism, is seen instead of being in the tradition of the great Jewish prophets, on whom he is relying.²⁸⁸

And David says, “Let their dining table become for them a snare and a trap, a pitfall and a punishment (Romans 11:9; Psalm 69:22). “Dining table” doesn’t refer to the kosher laws (which although complicated to the outsider, are hardly sufficiently complex to become a snare and a trap), but to the fellowship of meals, which is highly valued in Judaism, especially if “words of Torah” are exchanged. In the Oral Law (see the commentary on The Life of Christ Ei – The Oral Law) we read, Rabbi Shim’on said, “If three have eaten at one table and have not spoken ‘words of Torah,’ it is as if they had eaten from the sacrifices of the dead; since it said: For all their tables are full of vomit and feces, without God present (Isaiah 28:8). But, if three have eaten at one table and have spoken ‘words of Torah,’ it is as if they had eaten from the table of God, blessed be He, since it is said: And he said to me, this is the table which is before ADONAI” (Ezeki’el 41:22).

But if Jews who reject the Gospel have conversations purporting to be “words of Torah,” then their dining table has indeed become for them a snare and a trap, a pitfall and a punishment – in the sense that when the worldview of non-Messianic Jewish life pervades the relaxed atmosphere of mealtimes, it becomes difficult for an individual Jew to recognize Yeshua Messiah and come to Him in trust.

Let their eyes be darkened, so that they can’t see, with their backs bent continually (Romans 11:10; Psalm 69:23). Their backs being continually bent symbolizes slavery, in this case, slavery to sin and its consequences. Paul quotes the Septuagint, or the Greek version of the TaNaKh, but the original Hebrew in Psalm 69:23 is translated to make their loins shake continually, loins being understood as a center of strength. The Greek dia pantos, corresponding to the Hebrew tamid, is translated continually, not “forever,” as in some translations. Continually means all the time or at present, while “forever” implies always, now and in the future, and until the end of time. Here, “forever” would be inconsistent with God’s promises to Isra’el, and also what is said in verses 11-32 immediately following.²⁸⁹

Dear Heavenly Father, What great love You have! How much You love is for the Jewish nation, Isra’el, Your first-born child (Exodus 4:22). You long for them to come running to You in love, looking up to You as their Lord and Savior and then You would scoop them up in Your arms, giving them a big squeeze and hug for You so desire to love on them! Praise You for never giving up on Your children. Praise You that in Your love for Isra’el, You choose the great rabbi Saul (Acts 9:15) to both witness to Gentiles and to call Isra’el into a loving relationship with You. Your offer of love is so fantastic (First John 3:1)!

Saul so desires to encourage his own people, the Jews, to see You, God, as their salvation, and not to rely on their own works thru Torah observance. Much like that self-sufficient thinking of the Jews, many today have their needs met and so they see no need of a Savior. Please dear Heavenly Father, open the hearts of my family and friends to see the joy of heaven that you have for all who choose to follow you. Please let them seek after your righteousness (Second Corinthians 5:21). May they long for the wonderful personal relationship with you as Lord and Savior. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation. For the Scripture says, “Whoever trusts in Him will not be put to shame.” For there is no distinction between Jew and Greek, for the same Lord is Lord of all – richly generous to all who call on Him. For “Everyone who calls upon the name of ADONAI shall be saved” (Romans 10:9-13).

Praise Your great love that is like the great love of the prodigal son’s father who was looking and longing for his son to return home in repentance, so he could forgive him and welcome him back into the family. But while he was still far away, his father saw him and felt compassion. He ran and fell on his neck and kissed him . . . Bring the fattened calf and kill it! Let’s celebrate with a feast!  For this son of mine was dead and has come back to life – he was lost and was found!’ Then they began to celebrate (Luke 15:20, 23-24). You are a wonderful, loving and very patient Heavenly Father who so desires all to come to you in love- both your Jewish children thru father Abraham’s faith (Romans 4:12) and Gentile children with faith like father Abraham’s (Romans 4:11). I both bow before in worship and I jump up and hug in love! In Yeshua’s holy name and power of His resurrection

The Future Paradox of Isra’el
11: 1-36

In Chapter Nine, Paul showed that God had the right to deal with Isra’el severely if it was necessary and explained Isra’el’s rejection from the viewpoint of divine sovereignty. In Chapter Ten, he writes mainly about the salvation of individual Jews. But he still had not really answered the original question that prompted him to write these three chapters in the first place: Can God’s promises to the Church be trusted, if God’s promises to Isra’el remain unfulfilled. Therefore, in Chapter 11, Paul is going to show us that ADONAI is moving in such a way as to bring about the salvation not only of mankind in general, but is more concerned with salvation of the Jewish nation as a whole.²⁸¹

This chapter shows that YHVH will fulfill His promises to the nation of Isra’el. Although Replacement Theology wrongly claims the opposite, Isra’el’s disobedience (11:30) does not annul God’s promises to Isra’el because His free gifts and His calling are irrevocable (11:29). Paul cautions Gentile believers in Yeshua against antisemitism and false pride, while showing them what should be their active role in hastening the salvation of the Jewish people.²⁸²

Understanding the Jewish Community
10: 16-21

Understanding the Jewish community DIG: What is the purpose of Paul’s series of questions here? Some have accused Paul of being anti-Isra’el. What do you think? How does this underscore the importance of evangelism? How does God’s righteousness motivate us to godly behavior? Which Jews have listened to the message? What was the result of the Jewish rejection? Why were the Isrealites ignorant of God’s righteousness? How was sending the gospel to the Gentiles an act of mercy to both the Gentiles and the Jews?

REFLECT: Do you ever, or have you ever, blamed God for your sin? How can you guard against trying to earn God’s approval and acceptance? What can you learn from Isra’el’s response to God’s plan of salvation? What is wrong with the Jew’s zeal for God? What does it mean to trust in Messiah? How does it make you feel? What are the stumbling blocks in your walk with ADONAI? Has the need to have faith been a stumbling block or a stepping stone for you? How might you bring the Good News into the lives of your family and friends this week?

Isra’el rejected the Good News because of their rejection of the Messiah, so the gospel has gone out to the Gentiles, but ADONAI continues to seek after His chosen people.

Blaming God for human sin is as old as Adam (Genesis 3:12), and Paul will have none of it. No! He says, your analysis is wrong. The problem is that only some of the Jews, not all, have paid attention to the Good News and obeyed it. The ones that have paid attention to the Good News are the Messianic Jews. Paul supports his argument with a question from the same portion of Isaiah that was cited by his imaginary opponent. For Isaiah says, “Who believed our report? To whom is the arm of ADONAI been revealed” (Romans 10:16; Isaiah 53:1)? From us emphasizes that Isra’el did indeed hear. Thus, the only missing link in the chain is trust, which Isra’el has refused to supply. Trust means that you not only believe it, but you are living your faith to the best of your ability.

In quoting Isaiah 53:1, Paul, like any good rabbi, expects his readers to recall the context. Here, the context extends through Isaiah 53:12 and includes the most extensive and detailed prophecy in the whole TaNaKh of Messiah’s First Coming, when He would die an atoning sacrificial death for sins. Thus, Paul is telling his imaginary opponent, “Isra’el has had the Good News that should have led them all to trust in Yeshua – they have had it in Isaiah 53, but they didn’t believe it.”

Paul then points out the relationship between faith and hearing. So, trust comes from what is heard, and what is heard comes through a word, the content of the message, proclaimed about the Messiah (10:17). Therefore, since trust comes from what is heard, Isra’el should have trusted. What is the message that Isra’el has neglected to listen to? Namely this: the Messiah died for our sins, in accordance with what the TaNaKh says; and He was buried; and He was raised on the third day, in accordance with what the TaNaKh says (First Corinthians 15:3b-4). This is the message that the non-Messianic Jews must believe to attain the salvation they think they will attain through legalistic observance of the Torah.²⁷⁷

Paul’s imaginary opponent counters, “You say Isra’el should have trusted. I am willing to admit, for the sake of argument, in theory, that people were sent to proclaim, but the problem isn’t Isra’el’s failure to trust. Isn’t it rather that they didn’t hear?” Paul replies: No, they did hear, as proved by the Scriptures: The heavens declare the glory of God, the dome of the sky speaks the work of His hands. Every day it utters speech, every night it reveals knowledge. Without speech, without a word, without their voices being heard, their voice has gone out throughout the whole world and their words to the ends of the earth (Romans 10:18; Psalm 19:1-4). So, the problem wasn’t a lack of hearing; the problem was a lack of obedience. By the time the letter to the Roman church had been written, the Good News had gone out to every Jewish community in the whole world.²⁷⁸

As a result, if everyone in the whole world, including, of course, the Gentiles, has had the kernel of the gospel proclaimed by the heavens, so that anyone could respond by trusting in ADONAI; how much more should Isra’el, who have the written Torah (in which Psalm 19:7 calls it “Perfect, restoring the inner person”), have paid attention and trusted!

The debate continued. “Alright! Granted, they may have heard,” replies the opponent, “But, it still isn’t their fault that they haven’t come to faith in Yeshua. I say, isn’t it rather that Isra’el didn’t understand the message they heard? Paul does not deny the possibility that Isra’el failed to understand, but he does not admit it’s an acceptable excuse. Isra’el should have understood. If a non-nation, that is, a nation void of understanding, the Gentiles, understood the message declared without words from heaven (10:18), how much more should Isra’el have understood it from the written Torah! But the argument is even stronger.

Paul quotes from the TaNaKh to show that YHVH predicted long ago that He would use jealousy of the Gentiles as the very means of Isra’el’s deliverance. I will provoke you to jealousy over a non-nation, meaning the Gentiles, over a nation void of understanding, didn’t have the knowledge, didn’t have the Torah, didn’t have the feats. Through them, Ha’Shem declared, “I will make you angry” (Romans 10:19; Deuteronomy 32:21). The context of Deuteronomy 32:21, cited here, shows that God is using an eye-for-an-eye justice with Isra’el – the rest of the verse says that because Isra’el has made God jealous and angry – God will make Isra’el jealous and angry. Paul will elaborate on this point further in Chapter 11 (to see link click Cy – The Jealousy of the Gentile Believers).²⁷⁹

The TaNaKh clearly predicted a period of time where salvation would be declared to the Gentiles, and that Gentiles salvation would cause the Jews to be jealous. This is a parallel passage to Deuteronomy 32:21, in which God states that He would make His people jealous because of the zeal the Gentile believers have for Him.²⁸⁰

Moreover, Isaiah boldly says: “I was found by those who were not looking for me, I became known to those who did not ask for me” (Romans 10:20; Isaiah 65:1). Yeshua depicted this truth in a parable: A farmer put a wall around the vineyard, dug a pit for the winepress and built a watchtower. Then he rented it to tenants and then went away on a long journey. When the harvest-time came, he sent his servants to the tenants to collect his share of the crop. But the tenants rebelled and seized his servants – this one they beat up, that one they killed, another they stoned. Then the farmer sent other servants to them, more than the first group, and they killed them – some they beat up, others they killed. Yet the farmer sent another; this one they also killed. He still had one person left, a son whom he loved; finally, the farmer sent him to them, saying, “I will send My beloved son, surely they will feel shame before him.” But when the shameless tenants saw the son, they said to one another, “This is the heir. Come, let’s kill him and take his inheritance.” So, they grabbed him, threw him out of the vineyard and killed him. Now when the owner of the vineyard comes, what will he do to those tenants? The priests in the Temple answered Him, “he will viciously destroy those vicious men and rent out the vineyard to other tenants who will give him his share of the crop when it’s due” (Matthew 21:33-39). Thus, salvation was brought to the Gentiles.

Yet ADONAI has been gracious to Isra’el in spite of her disobedience, and He continues to say to this day: “All day long I held out My hands to a people who kept disobeying and contradicting” (Romans 10:21; Isaiah 65:2). As Jesus entered Jerusalem before being crucified, He saw the City and wept over it (Luke 19:41). Now, as if it were the last time to receive Him, Christ cried out to the holy City: Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you. With such a horrific reception, we might expect Yeshua to rain down burning sulfur as the LORD did on Sodom and Gomorrah. On the contrary, He spoke tenderly saying: How often I have longed to gather your children together, as a hen gathers her chicks under her wings (Matthew 23:37a). Whether it was the Angel of the LORD who appeared to Abraham (Genesis 12:1-3), or the message of repentance to Micah (Micah 7:8-20), Messiah’s desire has always been to gather His people together for blessing. Isra’el, as a nation, has rejected the Good News because of their rejection of the Messiah; however, ADONAI continues to seek after His chosen people, and individual Jewish people can, and are, being saved.

Witnessing to the Jewish Community
10: 8-15

Witnessing to the Jewish community DIG: What is Paul’s tone in this passage? What is Paul’s point in saying, “How beautiful are the feet of those announcing good news about good things?” What do our thoughts and words have in our response to salvation? What is the promise to those who believe and profess Yeshua as Lord? If, unexpectedly, you found yourself in a situation where you had the opportunity to lead someone to the Lord, could you use the Romans Road to salvation to do it? If not, what do you need to do?

REFLECT: Have you publicly acknowledged Yeshua as your Lord and Savior? Have you been immersed? If not, why not? Do you, or your place of worship, witness to the Jewish community where you live? How can they trust in Yeshua Messiah if they don’t know He’s Jewish? Most Jews today think Jesus is Catholic. This is a real issue today, especially in the Church. Why is it often difficult for people to follow Yeshua Messiah?

Some people are exposed to the message of salvation through Yeshua Messiah hundreds of times but never really hear it. The Good News is lost to them among the many other messages that provide little purpose or hope. Others seem to respond the first time they hear about Him. Who told you about Yeshua and the gospel? What was your initial response?

If you acknowledge publicly with your mouth that Yeshua is Lord and trust in your heart that God raised Him from the dead, you will be delivered.

Paul was aware that he was walking on holy ground with his writing. The Jewish history he used to illustrate the LORD’s amazing plan of grace for the whole world was the same history the Jewish people used as proof of being God’s exclusive people. Paul felt great love for his fellow Israelites. He even wished he could take their place under the judgment of Ha’Shem if it would ensure their understanding of the gospel. In this next portion of his letter, Paul begins to highlight ADONAI’s ongoing plans for Isra’el, His chosen people.²⁶⁸

What, then, does [God’s Word] say? “The Word is near you, in your mouth and in your heart” (Deuteronomy 30:14a) in order to give us the means by which it is applied to us (10:8a). To many Christian “theologians” who think that the Torah offers only works-righteousness and not faith-righteousness (and Jewish critics of the B’rit Chadashah who wrongly, but understandably, suppose that they can rely on such Christian commentators to understand the B’rit Chadashah correctly) say that in 10:8, Paul intentionally stopped short of quoting the second part of the verse: nor is it beyond your reach (Deuteronomy 30:11b), because he knew it was beyond their reach. In other words, these “theologians” think Paul knew something that Moshe didn’t, namely that no one was capable of keeping the 613 mitzvot of the Torah; and that therefore he extracted phrases from context and gave them the opposite meaning from the one they have in their original setting. Can Jewish critics be blamed for calling Paul deceptive, if this is what he did? No. Paul certainly was no deceiver, as he himself protested when he was accused (First Corinthians 9:20-22; Second Corinthians 4:2). Rather, in this d’var (a short talk on topics relating to a parashah, the weekly Torah portion) he is referring [God’s Word] in the Deuteronomy passage to God’s requirement that Isra’el is to trust in the Messiah when He comes, the prophet like me whom Moses wrote about (see the commentary on Deuteronomy Dk – A Prophet Like Moses). Furthermore, even though he doesn’t quote the words: nor is it beyond your reach, he implies them by including them in his d’var in 10:8b-10. This is not deception but midrash exposition.²⁶⁹

The Jews were ignorant of the channel of salvation: The Romans Road is a way of explaining the Good News of salvation using verses from the book of Romans. It is a simple yet powerful method of explaining why we need to be saved, how God provided salvation, how we can receive salvation, and what are the results of salvation. We start by saying: For all have sinned and come short of earning the glory of God’s praise (3:23).

That includes you and me, doesn’t it? Most people feel that being good gets you into heaven and being bad keeps you out. That simply is not true; for all have sinned. What would you say sin is? I think we can agree that we are both sinners; now let’s define sin. Some have said, “I’m not perfect,” or “I have made some mistakes.” But what do you think the Bible means by sin? Well, the Bible says that everyone who keeps sinning is violating Torah . . . indeed, sin is violation of Torah (First John 3:4). Have you ever disobeyed your parents? Have you ever misused the name of God? Have you ever told a lie? This is what sin is. It’s breaking God’s Torah.

The Bible is clear about this. Isaiah declared: ADONAI’s arm is not too short to save, nor is His ear too dull to hear. Rather, it is your own crimes that separate you from your God; your sins have hidden His face from you , so that He doesn’t hear (Isaiah 59:1-2), and all of us are like someone unclean, all our righteous deeds are like menstrual rags (Isaiah 64:5a). In King Solomon’s prayer when dedicating the Temple, he said: There is no one who doesn’t sin (First Kings 8:46a), and later at the end of his life, he reiterated: For there isn’t a righteous person on earth who does [only] good and never sins (Ecclesiastes 7:20). This applies equally to pagans who have never heard anything of God (see Ak – The Pagan Gentile), to good, moral people (see Ao – The “Good” Person), and to the religious Jew (see At – The Religious Jew).

The question of why this is true, and how it comes about, that everyone sins (in other words, original sin) is discussed by Paul later in his letter (see Bm – The Consequences of Adam). But the truth of this verse, which epitomizes Bad News (see Aj – The Universal Need of Mankind), is basic to understanding the sinful nature of mankind, and the Good News that God offers the only solution to the problem through the faithfulness of Yeshua the Messiah.

The second leg of our journey on the Romans Road to salvation teaches us the consequences of our sin: For the wages of your [sin nature] is death (6:23a). The wages of work is money, but the wages of sin is death. In other words, what I earn – the penalty, the punishment of sin – is death. Death is separation. The Bible speaks of two kinds of death, that is two kinds of separation. The first death is separation of the body and the soul. If I were to die right now my body would fall to the floor, but my soul, the real me, would go somewhere else. But the Bible speaks of another death, one it calls the second death. This is separation of the soul from YHVH. Now, the penalty of sin is death, spiritual death, and separation from the LORD. To put it simply – hell. All this is really bad news. But there is good news.

The third verse on the Romans Road to salvation picks up where Romans 6:23a left off: But the gift of God is eternal life (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer) in Messiah Yeshua, our Lord (6:23b NIV). And since we can do no works to gain our salvation, we can do no works to lose salvation.

Dear Loving Heavenly Father, Praise Your great merciful love which opened the door to heaven by Your giving Yeshua’s righteousness. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). You gave your righteousness to all who love and follow Yeshua as their Lord. They said: Put your trust in the Lord Yeshua and you will be saved (Acts 16:31).

Thank You that salvation is not given because of works, so it cannot be taken away because of works. Works are not the key to salvation. It is the love that prompts the works that is important. Works done without love will not get any reward. The fire itself will test each one’s work – what sort it is. If anyone’s work built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss (First Corinthians 3:13c-15a). You graciously gave us your righteousness thru our faith/trust, not by our works. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God. It is not based on deeds, so that no one may boast. (Ephesian 2:8-9). Faith springs from love that trusts you completely. Faith is forsaking all and trusting in Him!

How great is your love that you call us Your children! See how glorious a love the Father has given us, that we should be called God’s children – and so we are (First John 3:1)! We love You back and desire to please You in all we do and say and think. Though there are many trials on this earth, they will soon be over.  For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). We will spend all eternity in heaven with You our wonderful Father, worshiping and praising You! I love You! In Yeshua’s holy name and power of His resurrection. Amen

The fourth verse on the Romans Road to salvation declares: God demonstrates His own love for us in this: While we were still sinners, Christ died for us (5:8). We were spiritually dead and unable to make the first move toward God because we inherited Adam’s [sin nature] that rebelled and separated us from Him. So, YHVH made the first move toward us by sending His one-and-only Son to die in our place for the payment for our sins. We stand before the Son of God, guilty of sin, and facing a death penalty. But Yeshua, as judge (John 5:27), comes down from behind the seat of judgment, takes off His judicial robe and stands beside us. It is there that He says to us, “I will take your place. I will die for you.” And if you were the only person in the world, He still would have died for you. The penalty for sin is death, but Messiah died and paid for sin so we do not have to go to hell. Messiah’s resurrection proves that Ha’Shem accepted Yeshua’s death as the payment for our sins.

Here, the point that Moses was making in Deuteronomy 30:14 above is now applied to Messiah on the last stop on the Romans Road to salvation. “The Word is near you; it is in your mouth and in your heart,” that is, the Word of faith we are proclaiming: That if you confess with your mouth, “Yeshua Messiah is Lord,” and believe in your heart that God raised Him from the dead, you will be saved (10:8b-9). The Greek word for acknowledge publicly is omologein, and is usually translated to confess, but literally meaning to say the same thing – in this case, to agree with what God has revealed in His Word about Himself and His Son.²⁷⁰

Many people confess that Yeshua is both the Son of God and Lord of the universe. But Paul is speaking of the deep, personal, permanent conviction that, without any reservation or qualification, will acknowledge . . . Yeshua as Lord, that is, will confess the Messiah as the believer’s own personal sovereign, ruling Lord, in whom he trusts for salvation and to whom he submits and obeys. James teaches that even demons acknowledge the truth about YHVH (James 2:19). People may be aware of their sin, be under deep conviction about it, and even have a great emotional sense of guilt from which they long to be delivered. But they do not repent and forsake the sin that causes the guilt, nor do they trust in the Savior who can forgive and remove the sin. Speaking about such people, the writer to the Hebrews gives one of the most sobering warnings to be found in Scripture (see the commentary on Hebrews Bb – Once Fallen Away, It is Impossible to be Brought Back to Repentance).²⁷¹

An important consequence, especially for Jewish people, of acknowledging publicly that Yeshua is Lord, is that there are no “secret believers.” Or people who believe that Yeshua is the Messiah but do not tell their family or friends, and have little fellowship with other believers. True, trusting in Yeshua is often a process and not an instantaneous event, and during this period a person may not yet be ready to give a reasoned answer to anyone who asks you to explain the hope [they] have within [them], with humility and fear (First Peter 3:15). If this person is in touch with other believers and being taught properly, this period should rarely be longer than a few days to a few weeks. In unusual cases it could last a few months, but it should never take years. Without exception, those who fail to acknowledge their faith publicly are aborted in their spiritual growth; and in the end, Yeshua will not acknowledge them: Moreover, I tell you, whoever acknowledges me in the presence of others, the Son of Man will also acknowledge in the presence of God’s angels. But whoever disowns me before others will be disowned before God’s angels (Luke 12:8-9).²⁷²

Paul clearly teaches that true belief in Messiah’s lordship and in His resurrection comes from the heart. The Jews considered the heart to be the core of personhood and the residence of the soul, the deepest, innermost part of mankind – where thought, will, and motive are generated. That is why the ancient writer warned his fellow Israelites, “Above everything else, guard your heart; for it is the source of life’s consequences” (Proverbs 4:23).

Here, Paul echoes that belief when he says: For with the heart, one goes on trusting and thus continues toward righteousness, while with the mouth one keeps on making public acknowledgement and thus continues toward deliverance (10:10). It is therefore, the heart that determines our eternal destiny.²⁷³ You don’t get to heaven by what you do; you get to heaven by what you believe in your heart. Isra’el misunderstood the place of this saving faith. And, unfortunately, so do most people today.

The Jews were ignorant of the universality of salvation: Because most Jews strongly rejected the idea that God’s grace extended to Gentiles, they were willingly ignorant of the full measure and extend to His provision for redemption. Because they were God’s chosen people, they believed they were also His only saved people. They knew that Ruth, a Moabite, was the great-grandmother of David (see the commentary on Ruth Bd – Coda: The Genealogy of David), and therefore in the line of Messiah. But they insisted that those Gentiles who converted to Judaism, and blessed by God, were the exceptions rather than the rule.

But Paul declares that YHVH’s extending His salvation to all Gentiles was nothing new. For the passage quoted says that everyone who rests his trust on Him will not be put to shame (Romans 10:11; Isaiah 28:16). ADONAI had always been calling Gentiles (everyone). In fact, Isra’el was to have been His witness nation, a kingdom of priests and a holy nation (Exodus 19:6), to preach salvation in the true God to the rest of the world. ADONAI had said to Abram long ago: By you all the families of the earth will be blessed (Genesis 12:3c).

The barrier to salvation, therefore, is not racial or cultural but personal rejection of the God who offers it. In the modern state of Isra’el, most Jews, including many who are secular, still strongly resent and oppose Messianic witnessing in their country. Although they consider all other religions to be false, they are particularly fervent in their opposition to Messianics. Like the Jews in Jerusalem who mistakenly thought Paul had brought Gentiles into the Temple and defiled [their] holy place, Jews in Isra’el today view Messianics as defiling their holy Land, and are specifically against the Torah and against [their] place (Acts 21:28). And they make little or no effort to convert Gentiles to Judaism.

Nothing could have been more devastating to Jews than when Paul reminded them, “That means that there is no difference between Jew and Gentile – ADONAI is the same for everyone, rich toward everyone who calls on Him.” Those whose greatest pride was in the belief that they were far superior to all other peoples could not tolerate that humbling truth. Proclaiming the same message to the believers in Galatia, Paul wrote: There is neither Jew nor Gentile, neither slave nor freeman, neither male nor female, for in union with the Messiah Yeshua, you are all one. Also, if you belong to Messiah, you are the seed of Avraham and heirs according to the promise (Galatians 3:28-29). Then, to prove his point, Paul quotes Joel, who centuries earlier had declared to Isra’el the extent of saving grace when he said: Everyone who calls on the name of ADONAI will be saved (Romans 10:12-13; Joel 2:32).²⁷⁴

The Jews were ignorant of the universal preaching of the gospel: Paul then begins a debate with an imaginary non-Messianic Jewish opponent, by saying: But how can [the Jewish people] call on someone if they haven’t trusted in Him? And how can they trust in someone if they haven’t heard about Him? And how can they hear about someone if no one is proclaiming Him (see the commentary on Acts Bb – An Ethiopian Asks about Isaiah 53)? And how can people proclaim him unless God sends them? – as the TaNaKh puts it, “How beautiful are the feet of those announcing good news about good things” (Romans 10:14-15; Isaiah 52:7)! In other words: there is no calling without faith; there is no faith without hearing; there is no hearing without preaching; there is no preaching without sending. But this universal offer of salvation to both Jews and Gentiles is the very thing that Jews today have stumbled over. Next, Paul shows that it isn’t that they haven’t heard, it’s just that they haven’t all paid attention to the Good News and obeyed it.²⁷⁵

Life Lessons: ADONAI’s perfect plan involves a two-part response from us: internal belief and external behavior. We accept with our hearts and confess with our mouths. Genuine faith always involves both the inside and the outside. It is not just a public formality or a private belief – it’s both. And once it begins, it continues. The internal response connects us with ADONAI, while the external response confirms our belief and gives others the opportunity to experience the same benefits of the Lord’s plan that we have received.²⁷⁶

Praying for the Jewish Community
10: 1-7

Praying for the Jewish community DIG: What is the key to understanding all of Chapter 10? Why do you think that all major English versions of the Bible translate the Greek word telos as “end,” when it should be translated “goal,” or “purpose?” Why do you think all major English versions of the Bible translate the Greek word de as “but,” when it should be translated “moreover?” What does Paul mean by saying that Jews who obey the mitzvot in the Torah shall live by that righteousness? Why does Paul quote Deuteronomy 30?

REFLECT: Is your heart’s deepest desire and prayer for the salvation of the Jewish people in your area? Their rabbis? Why? Why not? Who are you praying for? How can you be sure you are zealous for the right reasons? Are you attempting to do something your own way right now, apart from what God wants you to do? What is that called? What is the remedy? More Jews live outside Isra’el than in Isra’el; therefore, we need to pray for the Jewish community at large in the world. Who can you help to understand these truths this week?

Paul prays for his fellow Jews because their zeal for the Torah is not based on a correct understanding. They do not understand that the righteousness of God is based on faith.

The paradox (10:1-2): O, [fellow Jews], my heart’s deepest desire and my prayer to God for Isra’el is for their salvation; for I can testify to their zeal for God (see the commentary on Galatians, to see link click Ao – God Set Me Apart from Birth and Called Me Through His Grace). Why does non-Messianic Jewish zeal for God go astray? Because it is not based on correct understanding (Greek: epignosis, meaning full knowledge) of the Torah. Zeal was not the problem, but their zeal was not based on correct understanding of the salvation issue. They were sincere, but they were, and still are, sincerely wrong. Their sincerity will not be enough to save them. They had a knowledge of God, but not a correct understanding of Yeshua Messiah. This statement is the key to understanding all of Chapter 10.

The curse of legalism (10:3-4): For, since they are unaware of God’s way of making people righteous and instead seek to set up their own, they have not submitted themselves to God’s way of making people righteous (10:3). Zeal is not the problem, but their zeal is not based on a correct understanding of the kind of righteousness that ADONAI is really after. And this we see beautifully in the Sermon on the Mount (see the commentary on The Life of Christ Dn – What True Righteousness Look Like). Because the Sermon on the Mount was showing that the Pharisees interpreted righteousness one way, it was not a correct understanding; or a full understanding. In other words, their sincerity will not be enough to save them. As in the past, today, observant Jews are sincere, but they are sincerely wrong. They refused to subject themselves to God’s righteousness. This refusal exposed their disobedience.²⁶² The reasons for the statements in verse 3 are explained in verse 4.

The evidence that non-Messianic Jews have not submitted themselves to God’s way of making people righteous (10:3), which in itself shows that their zeal is not based on correct understanding (10:2), is that they have not grasped the central point of the Torah and acted on it. Had they seen that trust in God – opposed to self-effort, legalism, and mechanical obedience to a set of rules – is the route to the righteousness which the Torah itself not only requires, but offers (9:30-32), then they would see that the goal (Greek: telos, meaning the goal, and is reflected in the English word “teleology,” the branch of philosophy dealing with goals the purposes) at which the Torah aims is the Messiah, who offers righteousness to everyone who trusts in Him (10:4). They would also see that Yeshua offers this righteousness to the Gentiles as well (see Cy – The Jealousy of the Gentile Believers).

Dear Kind and Gracious Heavenly Father, Praise You for Your great and merciful love! Thank You that You did not make the entrance into heaven, to be by works. For by grace you have been saved through faith. And this is not from yourselves – it is the gift of God. It is not based on deeds, so that no one may boast (Ephesians 2:8-9). Your holiness demands the payment for sin to be death. Your perfect wisdom knew that no person would ever be perfect (Psalms 53:3; Romans 3:23) and so in gracious love You planned for Yeshua to bear our sins in His body on the tree and all who trust/love/follow Him, You would credit His righteousness and be saved from eternal death. He Himself bore our sins in His body on the tree, so that we, removed from sins, might live for righteousness. “By His wounds you were healed” (First Peter 2:24). Though Yeshua’s blood was shed as the penalty for the sins of all (John 3:16), but only those who have faith/ love/ trust in You receive Your gracious gift. Please open the hearts of those in my family and friends that know all about You and think that because You love everyone that you will let everyone into heaven. Please help them to choose to love You, God, as number one in their lives, instead of living for themselves. They are nice people but being nice cannot get anyone into heaven. Trusting You and confessing You as Lord, is what is important. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10).

I am so grateful for you taking my place when You died as the Lamb of God as our sin sacrifice. He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21). You are so worthy to be loved at all times, good and hard times. The hard trials on earth will soon be over. Great peace and joy in heaven will last for all eternity! For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us.  (Romans 8:18). I want to live my life in a way that pleases You! In Yeshua’s holy name and power of His resurrection. Amen

This truth is not unimportant, but central to the gospel and it cannot be compromised, even if the whole of Christian theology were to oppose it! While there is a recent and encouraging strand of modern Christian scholarship which acknowledges that Paul is neither anti-Jewish nor anti-Torah, very little of this has penetrated popular Christianity. To Jews with even a modest amount of Jewish training, the Torah is correctly understood as a central and eternal element of God’s dealing with mankind in general, and with Jews in particular: How blessed are those who reject the advice of the wicked, don’t stand in the way of sinners or sit where scoffers sit! Their delight is in ADONAI’s Torah; in His Torah they meditate day and night. They are like trees planted by streams – they bear their fruit in season, their leaves never wither, everything they do succeeds (Psalm 1:1-3). Therefore, the idea that Christ has brought the Torah to an end is for them both shocking, unreasonable and unacceptable. Fortunately, the idea is also untrue.

A major error made by all major English versions of the Bible, and by most commentators, is translating the Greek word telos as end, in the sense of termination. The word telos is used 42 times in the B’rit Chadashah, and is correctly translated finish, cessation or termination in only 5 instances. In the great majority of cases, it is correctly translated as either aim, purpose, or goal. The Good News Translation is typical of this error. It reads: For Christ has brought the Law to an end, so that everyone who believes is put right with God. Then why is telos regularly translated as end or termination? Because theology gets in the way of interpretation. Wrong theology that falsely understands the Torah as not offering the righteousness of ADONAI through faith; wrong theology that denigrates YHVH’s Torah, and thereby both the God who gave it and the Jewish people revere it.

However, Messiah has not brought the Torah to an end, nor is He the termination of the Torah as a way to righteousness. The Torah continues. It is eternal. God’s Torah, properly understood, is the very teaching which Yeshua upholds (see the commentary on The Life of Christ Dg – The Completion of the Torah). It remains the only way to righteousness – although it is the Messiah through whom the Torah’s righteousness comes. It is true that whoever comes to Yeshua for salvation ends his self-effort. But this verse doesn’t speak of ending anything! It says that the great sweep of God’s promise in giving the Torah as a means of righteousness achieves that goal and completion in the coming of the Messiah.²⁶³

Righteousness that comes from the Torah (10:5): For Moshe writes about the righteousness grounded in the Torah that the person who does these things will attain life through them (Romans 10:5). Paul is writing with Pharisees and legalists in mind, and also remembering his own experience as a Pharisee, and his conviction, no doubt, is that this road of legalism leads nowhere (see the commentary on Galatians Bi – All Who Rely on the Deeds of the Law are Under a Curse). Furthermore, Paul writes that Abraham was given a righteous standing before ADONAI in faith, not legalistic observance of the Torah (see Bd – Justification in the TaNaKh). So, when Paul quotes Moses by saying that Jews who obey the mitzvot in the Torah shall live by that righteousness (Leviticus 18:5), he does not mean that they would be given eternal life as a result of legalistic works.²⁶⁴ He is applying those words, not to the impossible, hopeless task which people think they can earn a right standing before Ha’Shem by their own works, but to the achievement of the one Man who has fulfilled all the requirements of the Torah. Among mankind, only Messiah has obeyed the Torah perfectly. And so, by virtue of His obedience, He also won a righteous status and eternal life for all those who have faith/trust/belief in Him.²⁶⁵

Righteousness that comes from Faith (10:6-7): Understanding the first word in 10:6, Moreover (Greek: de), is crucial. Conjunctions are little words that are easily ignored, but in a closely reasoned argument, they can be of vital importance, even to the point of changing its entire meaning. This is such an instance. The Greek conjunction de, used here, can be confusing because it can have any one of three very different meanings.

(1) And, moreover, or furthermore, implying that what follows, continues the thought already begun. For example, “I love you, and I will always love you.

(2) But, rather, in contrast to, or on the contrary, implying that what follows is different from, and contrasts with the preceding thought. For example, “I love you, but you don’t love me.”

(3) But, or but only if, implying that what follows is not in contrast with the preceding thought, but does limit, condition or modify it in some way. For example, “I love you, but I need you to return my love.”

Again, erring for the same reason in 10:4, namely, deep rooted antisemitism, all major English translations and most commentators translate de as but, in the sense of in contrast to. This makes 10:6-7 in contrast to 10:5 instead of continuing, or modifying its thought. Thus, the righteousness grounded in the Torah says one thing (10:5), but, in contrast to it, righteousness grounded in trusting, or faith, says something else (10:6-7). Wrong. This interpretation, like the one in 10:4 speak of bringing the Torah to an end, is antisemitic, even if today it unintentionally is so. It flows out of the Christian theology which mistakenly minimizes the importance of the Torah. The main reason 10:6-7 should be seen as explaining 10:5, and not starting something new, is that the quotation from Deuteronomy 30:11-14 below (which Paul uses to make his point, is from the Torah itself; the very Torah that is wrongly understood to teach legalism), Paul quotes from the Torah in order to show that the righteousness grounded in trusting (10:6) is exactly the same as the righteousness grounded in the Torah (10:5).²⁶⁶

Moreover, the righteousness grounded in trusting says: Do not say in your heart, “Who will ascend to heaven?” – that is, to bring the Messiah down – or, “Who will descend into sh’ol?” – that is, to bring the Messiah up from the dead (10:6-7). This is a quote from Deuteronomy 30 where Moshe explains the nearness of God’s righteous living (see the commentary on Deuteronomy Fq – Choose Life). And Moshe says that one does not need to go up to heaven to bring [God’s Word] down, or go down into sh’ol to bring [God’s Word] up. The righteousness of God is near and accessible. But the point that Moses was making is now applied to Messiah by Paul. To attain His kind of righteousness, one does not need to go up to heaven or down to sh’ol because His kind of righteousness is not based on human deeds. In other words, one does not need to initiate the incarnation and bring Yeshua down from heaven, because that has already been done (see my commentary on The Life of Christ Aq – The Birth of Jesus); nor does one need to initiate the resurrection and bring Messiah up from sh’ol, because that has already been done (Psalm 16:10; Matthew 12:39-40; John 2:19-22; Ephesians 4:8-9; First Peter 3:18-19).²⁶⁷ Therefore, Paul quotes Deuteronomy to prove that the Torah itself teaches that righteousness requires faith.

The Present Paradox of Isra’el
10: 1-21

The truth of the Good News in Isra’el has often been voiced by the minority, like the twelve spies. Only Joshua and Caleb said to go ahead and conquer the Land. Present day Isra’el failed because they have sought a righteousness that depends on their own works.

There are times when our hearts feel like they are going to break. A divorce, the death of a loved one, or a child who is molested by a neighbor – events like these make our hearts heavy and our spirits downcast. Paul was going through such a time. When loved ones do not embrace the truth of the gospel and turn away from the Truth (John 14:6), it hurts. Paul felt the rejection of his Jewish brothers and sisters very deeply; nevertheless, he remained faithful to the Messiah that brought him the message of God’s mercy and grace.²⁶¹ And that is the condition of Isra’el today. They are lost just like the Gentiles are lost, because they seek a righteousness that depends on their own works.

The Objections to Isra’el’s Past Paradox
9: 14-33

The objections to Isra’el’s past paradox DIG: What would be “fair” for each of us to receive from God (3:9-20)? On what basis does ADONAI relate to us (9:14-15 and 5:9-10). How does Paul respond to further questions about God’s fairness in choosing some but not others (see 9:19)? What is God’s overriding purpose? How do the quotes from the TaNaKh in verses 25-29 relate to Paul’s argument here? How could this help Jewish-Gentile relations?

REFLECT: How can we answer the objection that it isn’t just for God to choose some and not others? How can you reconcile divine sovereignty and human responsibility in salvation? What is an antimony? Have you ever wondered why ADONAI chose you to be a part of His plan for the universe? What have you concluded?

ADONAI has mercy on whom He wants, and He hardens whom He wants; however, everyone who calls on the name of ADONAI will be saved.

Paul asks two rhetorical questions. First, is God unfair by choosing one person over another (9:14-18): That a loving God can hate (Psalm 139:21-22), and that His hate can seem arbitrary, might tempt one to ask: It is unjust for God to do this? Paul, concentrating both on God’s sovereignty and His justice, replies: Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense) (9:14). He is the Rock! His work is perfect, for all His ways are just. A trustworthy God who does no wrong, He is righteous and straight (Deuteronomy 32:4).

Dear Holy Heavenly Father, Praise You that You have a huge loving heart and are willing to love everyone who turns from his selfish living to love You as Savior and Lord. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10). Thank You that entrance into Your holy heaven does not depend on a person’s color of skin, whether they are male or female, nor is young or old a criteria for entrance. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female – for you are all one in Messiah Yeshua (Galatians 3:28).

You have said that what is important is the color of the heart which must be washed clean by Yeshua’s blood. “Wash and make yourselves clean. Put away the evil of your deeds from before My eyes. Cease to do evil.” . . . “Come now, let us reason together,” says ADONAI. “Though your sins be like scarlet, they will be as white as snow. Though they are red like crimson, they will become like wool (Isaiah 1:16 and 18). Praise You that Your love and Your hate are not arbitrary feelings. They are based on people’s heart attitude. You hate evil and all who love You are to also hate evil. You who love ADONAI, hate evil (Psalms 97:10)! The holiness of Your character cannot tolerate any sin. When someone joins themselves to partner with sin by letting sin rule their lives, they are joining themselves to what You hate and thereby blocking the love You desire to shower on them.

How gracious and merciful You are to forgive sins when someone has a holy fear of You and repents of their sin. For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us (Psalms 103:11-12). Please help me to see if there is any sinful way in me as David also prayed: Search me, O God, and know my heart. Examine me, and know my anxious thoughts, and see if there be any offensive way within me, and lead me in the way everlasting (Psalms 139:11-12). May you also open the eyes of those in my family and friends who do not take sin seriously. Please show them that to come to live in Your holy heaven and to have You live within them (John 14:16 and 23), they must desire to die to sin. He Himself bore our sins in His body on the tree, so that we, removed from sins, might live for righteousness. “By His wounds you were healed” (First Peter 2:24). They cannot live in sin any longer. Do you not know that to whatever you yield yourselves as slaves for obedience, you are slaves to what you obey – whether to sin resulting in death, or to obedience resulting in righteousness (Romans 6:16)? I love you and delight in pleasing/obeying You. Praise You for giving Yeshua’s righteousness to all who love You (Second Corinthians 5:21). You are Awesome! In Yeshua’s holy name and power of His resurrection. Amen

In quoting Exodus 33:19, Paul brings into focus God’s mercy along with His sovereignty and justice. For to Moshe, he says: I will have mercy on whom I have mercy, and I will pity whom I pity. Though YHVH is within His rights to hate whom He will, so that standing with Him doesn’t depend on human desires or efforts, nevertheless, God does have mercy and show pity (9:15-16).

Non-Messianic Judaism understands God’s attribute of mercy as being even greater than His attribute of justice. Although it seems like a very beautiful idea, it can lead to the false hope that Ha’Shem, in His mercy, will somehow overlook the just punishment for sins. It is easy to see why such a hope is sought – people who don’t have Yeshua to satisfy God’s demand for justice by being the atonement for their sins, know that they need God’s mercy desperately. The wish, then, is hope that ADONAI is more merciful than judgmental.

Messianic Judaism, however, does not have to elevate mercy over justice because Yeshua Messiah combines in Himself God’s perfect justice with His perfect mercy, and thus demonstrates how they dovetail together (3:25-26). This is why Paul can quote Exodus 33:19 in answer to the question about YHVH’s justice, thereby placing God’s mercy alongside His justice and not above it.

For the TaNaKh says to Pharaoh, “It is for this very reason that I raised you up, so that in connection with you I might demonstrate my power, so that My Name might be known throughout the world” (Exodus 9:16). Paul see’s history repeating itself. Isra’el’s rejection of Yeshua, like Pharaoh’s rejection of Moshe, provides the circumstances for God to demonstrate His power through an act of deliverance from the “Egypt” and “bondage” of sin and death. Further, knowledge of this deliverance continues to be publicized: just as the Exodus became known through the TaNaKh and the annual reading of the Haggadah at Pesach, so Messiah’s atoning death and resurrection are being made known through evangelism (and now, after Paul’s day, through the B’rit Chadashah). All this is a direct result of Isra’el’s apostasy (a point reiterated in 11:11-12, 15, 19, 25, 30-32) – for Isra’el’s self-will, like Pharaoh’s, serves God’s merciful ends.²⁵⁰

So then, in conclusion, ADONAI has mercy on whom he wants, as seen in Moshe, and He hardens whom He wants, as seen in Pharaoh (9:17-18). Paul’s point is that no one should complain that God’s elective purposes are unjust. Election is consistent with God’s work in history, with His sovereignty, and with the teaching of the TaNaKh. Election may seem unjust from a limited, human perspective, but when we have questions about the justice of Ha’Shem, we must remember that He is holy, righteous, and just. He will do nothing contrary to His basic attributes.²⁵¹

Secondly, if God hardens hearts, how can He hold people accountable if they don’t have a choice (9:19-21): That is a good question, but Paul doesn’t answer it here, he deals with the attitude of one who would ask such a question.

The illustration: Like a good rabbi, Paul answers this question with an illustration that says, “You have no right to ask this kind of a question!” But you will say to me, “Then why does he still find fault with us? After all, who resists his will?” Who are you, a mere human being, to talk back to God? Lest one think Paul is being arrogant, he lets God Himself be the One whom any objection must be made by quoting Isaiah, “Will what is formed say to him who formed it, ‘Why did you shape me this way’ (Isaiah 29:16 and 45:9).” And by using the image of the potter and the clay from Jeremiah 18:6, “Or has the potter no right to make from a given lump of clay this pot for honorable use and that one for dishonorable (9:19-21)? The point of this illustration is to put mankind in a proper relationship with the Creator. The potter has sovereignty over the clay, so God is sovereign over His creation.

Since ADONAI knows what’s best for you, you should gratefully accept the way He has fashioned you. Your shape was sovereignly determined by God for His purpose, so you shouldn’t resent it or reject it. Instead of trying to reshape yourself to be like someone else, you should celebrate the shape the LORD has given only you. Christ has given each of us special abilities – whatever He wants us to have out of His rich storehouse of gifts (Ephesians 4:7 LB).

Part of accepting your shape is recognizing your limitations. Nobody is good at everything, and no one is called to be everything. We all have defined roles. Paul understood that his calling was not to accomplish everything or please everyone but to focus only on the particular ministry God had shaped him for (Galatians 2:7-8). He said: Our goal is to stay within the boundaries of God’s plan for us (Second Corinthians 10:13 NLT).

The word boundaries refers to the fact that ADONAI assigns each of us a field, or sphere of service, along with our spiritual gift(s) (to see link click Dc – Responding to the Mercies of ADONAI). Your shape determines your giftedness. When we try to overextend our ministry reach beyond what God shaped us for, we experience stress and failure. Just as each runner in a race is given a different lane to run in, we must individually run with patience the particular race that God has set before us (Hebrews 12:1 LB). Don’t be envious of the runner in the lane next to you; just focus on finishing your race.²⁵²

However, against Paul’s refusal to budge on the matter of God’s sovereignty, must be placed his insistence that: Everyone who calls on the name of ADONAI will be saved (10:13). This is an antimony, meaning two things that seem to be mutually exclusive, but both are true. Paul does not let go of either side of the apparent paradox of our predestination verses or freedom to choose. Rather, he is action orientated, steering us away from idle and destructive questioning of God’s governance, toward the practical solution, which is coming humbly to YHVH through Yeshua Messiah – this path is closed to no one. Rashi notes that Pharaoh was given five chances to repent (in connection with the first five plagues) but hardened his own heart, and only after that did God confirm Pharaoh’s decision by hardening his heart (Exodus 7:3). God does not harden the heart of anyone but a confirmed rebel (John 12:39); He wants all to turn from sin to Him (Second Peter 3:9).²⁵³

The application (9:22-23): Paul uses the actions of the potter to provide a direct application for God’s dealing with people: there are objects of His wrath and objects of His mercy. Paul declares: What if God, although choosing to show his wrath and make his power known, bore with great patience the objects of his wrath – prepared (Greek: katartizo) for destruction? What if He did this to make the riches of His glory known to the objects of His mercy, whom He prepared (Greek: proetoimazo) in advance for glory (9:22-23 NIV)? The Bible clearly teaches that YHVH is ultimately behind every action (Ephesians 1:11). But while the LORD stands behind the destiny of both those prepared for His mercy and those prepared for destruction, He may not do so in exactly the same way. It is significant that when Paul used the verb katartizo to speak of those prepared for destruction in verse 22, he does not specifically state God as the subject, as he does when he speaks of those prepared for mercy in verse 23. The difference is subtle but significant. While ADONAI is sovereign over the destinies of both the saved and the lost, He is not behind the destiny of the lost in the same way as He is the saved. The problem with “double predestination” is that it gives the idea that the two predestinations are of equal character, when they are not. No one is predestined to hell. The crucial difference is supported in Romans 6:23, where eternal death is considered as what one earns, while eternal life is considered as a free gift.²⁵⁴

The principle (9:24): Up to this point, Paul had been speaking conditionally and objectively but now he became more direct – to us – because he and his readers were some of the objects of mercy sovereignly chosen by ADONAI. That is, to us, whom He called not only from among the Jews but also from among the Gentiles (9:24)?

The conclusion (9:25-33): To back up his claim, Paul quotes two verses from Hosea. As indeed God says in Hosea, “Those who were not my people I will call my people; her who was not loved I will call loved; and in the very place where they were told, ‘You are not my people,’ there they will be called sons of the living God” (Romans 9:25 and 26; Hosea 2:23b and 1:10b). Paul uses these verses from Hosea as a midrash, or application. Hosea was not referring to Gentiles, but to Isra’el herself. He meant that one day Isra’el (who was in rebellion when he wrote) would be called God’s people. Paul’s meaning neither conflicts with what Hosea wrote, nor has any necessary inference from it. His meaning is that God’s people now includes believing Gentiles.²⁵⁵ How this has come about, and for what purpose, is examined further in 9:30-10:4 and 11:17-32, as well as the book of Ephesians.

Paul now quotes Hosea 1:10a, which includes God’s promise to Abraham (Genesis 22:17) and Jacob (Genesis 32:17). But, Isaiah, referring to Isra’el, cries out, “Even if the number of people in Isra’el is as large as the number of grains of sand by the sea.” The rabbis teach that “All Isra’el has a share in the world to come” (Tractate Sanhedrin 10:1). However, turning on this part of Hosea’s prophecy, that one day Isra’el would be called God’s people (Hosea 2:23b), Paul quotes Isaiah to show that its fulfillment doesn’t imply the salvation of every single Jew, for, in reality, “only a remnant will be saved.” For ADONAI will fulfill His word on the earth with certainty and without delay” (Romans 9:27-28; Isaiah 10:22-23).²⁵⁶

Also, as Isaiah said nine chapters earlier, “If ADONAI-Tzva’ot had not left us a seed, the remnant of Isra’el, we would have become like Sodom, we would have resembled Gomorrah” (Romans 9:29; Isaiah 1:9). It is through the believing remnant of Isra’el that YHVH will fulfill His desires, and not through the entire nation. This has been true all throughout Jewish history. So rather than believing the rabbis who say the believing remnant (Messianic Jews) is destroying the people of Isra’el, on the contrary, we need to understand that the believing remnant is preserving the nation, and the people, of Isra’el.²⁵⁷ Indeed, YHVH must be thanked for showing enough mercy to preserve a seed, or a remnant of Messianic Jews who numbered in the tens of thousands early in the Messianic Community: You see, brother, how many tens-of-thousands (or a minimum of twenty-thousand Jewish believers in Jerusalem alone not counting the rest of the country) there are among the Jewish people who have believed – and they are zealous for the Torah. They saw no contradiction in their faith in Yeshua and their zealousness for the Torah (Acts 21:20b).

So, what are we to say? What are we to conclude? This is the monumental paradox: that Gentiles, even though they were not striving for righteousness, have obtained righteousness; but it is a righteousness grounded in trusting! However, Isra’el, even though they kept pursuing a Torah that offers righteousness, did not reach what the Torah offers. These people have the right goal, but have pursued it in the wrong way. Why trusting? Because they did not pursue righteousness as being grounded in trusting but as if it were grounded in doing legalistic works (9:30-32a). Many in Isra’el missed the Messiah because they didn’t grasp that the first requirement of the Torah is trusting ADONAI, not good works.²⁵⁸

Many Jews and some Gentiles claim to “trust in God,” but don’t define “God” as the One who sent His Son Yeshua to atone for their sins by His death. Thus, they trust in a god of their own imaginations instead of the God who exists. The trust of which Paul speaks is always in the God who was, is, and will always be, the God of the Bible, and the God who created the heavens and the earth (Genesis 1:1). Trust is never in a god that one shapes for oneself.²⁵⁹

This monumental paradox cries out for an explanation, and here, Paul gives it to us: They stumbled over the stone that makes people stumble (9:32b). The stone that makes people stumble was proclaimed by Isaiah to be Immanuel, or God with us (Isaiah 7:14, 8:8 and 10), or Yeshua Messiah. The virgin will conceive and bear a son, and they will call Him Immanuel (Matthew 1:23). As the TaNaKh puts it, “Look, I am laying in Tziyon a stone that will make people stumble, a Rock that will trip them up. But he who rests his trust on [that Rock] will not be humiliated” (Romans 9:33; Isaiah 28:16).

Luke quotes Psalm 118:22, “The stone which the builders rejected has become the Chief Cornerstone, and then he adds, “Whoever falls on that Stone will be broken in pieces; but if it falls on him, he will be crushed to powder (Luke 20:17b-18). Yeshua is a stumbling stone to the Jews who pursue a relationship with ADONAI by works, rather than by faith (Genesis 49:24; Exodus 17:6; First Corinthians 1:23 and 10:4; First Peter 2:6-8).²⁶⁰

The Explanation of Isra’el’s Past Paradox
9: 6-13

The explanation of Isra’el’s past paradox DIG: What question does the widespread Jewish unbelief today raise for some people? What is replacement theology? How has 9:6b been used for that misguided purpose? How does Paul account for Jewish unbelief in spite of the advantages seen in 9:1-5? On what basis did God choose Jacob and reject Esau?

REFLECT: There are no second generation believers. You don’t get into heaven because your parents are believers. There are no “birthright” believers. And you don’t get to heaven because you attend a Messianic congregation on Saturdays or church on Sundays. Just because you sit in the garage, doesn’t make you a car! How can you help others see this?

Paul explains Isra’el’s rejection in light of biblical history. The blessing comes not through Isra’el’s physical descent, but individual choice of the Messiah, and the grace of God.

As if anticipating the question, Paul declares: But the present condition of Isra’el does not mean that the Word of God has failed (9:6a). Paul is going to use history, plainly written in the TaNaKh, to show that the blessing of God is not going to come merely because of being a descendent of Abraham. That isn’t enough. Something else is going to be required. The contrast is between Jews who do not have faith/trust/belief in the Messiah, and the righteous of the TaNaKh, who do.

The Word of God has not failed; rather, the failure has been on the part of those from Isra’el who are not truly part of Isra’el (9:6b). Unfortunately, this verse has been used far too often for replacement theology. Since the context here is Isra’el, Paul is merely stating that there has always been a believing remnant within Isra’el, Jews who believe that Yeshua is the Messiah, and there are plenty of Jews who don’t. Today in Isra’el most Jews don’t believe in the TaNaKh and are atheist. Forget Yeshua . . . they don’t even believe in Moses.

Because the Jews at the time of Paul’s writing were so familiar with the TaNaKh, he chose two familiar examples that they would understand:

First, the illustration of Isaac and Ishma’el to show that being a physical descendent of Abraham is not sufficient. Both Isaac and Ishma’el were physical descendents of Abraham. Yet we know that only Isaac was called by God to be the seed son. YHVH gave Abraham assurance that the true son of His promise would be born through his true wife: Sarah your wife shall 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 . . . My covenant I will establish with Isaac, whom Sarah will bear to you at this season next year (Genesis 17:19 and 21, 18:10-14 NASB). It was this specific passage that Paul referred to when he reminded his readers of God’s declaration: What is to be called your “seed” will be in Isaac (Romans 9:7b; Genesis 21:12). As Abraham’s son, Ishmael would receive his own special blessings from God (Genesis 17:18), but he was not, and never could have been the heir of God’s promise. After Sarah died, Abraham had six other sons by a new wife, Keturah (Genesis 25:1-2). But like Ishmael, none of them could have established Abraham’s covenant.

Indeed, not all the descendants of Avraham are his “seed.”  In other words, it is not the physical children who are children of God, but “the children the promise” refers to those who are considered his “seed” by faith (9:7a and 8). For “the promise” was given to Sarah, not to Hagar. ADONAI said: At the time set, I will come; and Sarah will have a son (Romans 9:7-9; Genesis 18:14). From the very time of the Fall in the Garden of Eden, long before God’s covenant with Abraham, God established that the only way a person can become righteous before Him is by faith (see the commentary on Hebrews, to see link click Cl – The Hall of Faith). The writer to the Hebrews explains that, in regard to Adam’s own sons, the sacrifice of Abel was accepted by Ha’Shem because it was offered in faith, and that the sacrifice of Cain was rejected because it was not offered in faith. By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead (Hebrews 11:4 NIV). In summary, not all Jews are “children of the promise.” Paul summarized this whole argument to his Galatian disciples in one sentence when he said: And if you belong to Messiah [by faith], then you are Abraham’s “seed” – heirs according to “the promise” (Galatians 3:29).

Secondly, but having said this, someone could say to Paul, “By your very admission that there were different mothers involved (Sarah and Hagar), even if they had the same father, doesn’t that prove there is a distinction made merely by physical descent and not merely on the basis of election?” So, to refute that line of thinking, Paul uses a second illustration, that of Jacob and Esau. They both had the same father and mother. The emphasis is on having the same mother. And on top of that, they were twins. Nevertheless, the seed son was Jacob and not Esau. And even more to the point, Paul continues, is the case of Rebekah; for both her children were conceived in a single act with Isaac, our father (9:10).²⁴⁸

Even though she lived outside the Land, in Padan-Aram, God specifically chose Rebekah not only to become Abraham’s wife, but to bear him twin sons. Yet, instead of allowing those twins to be equal heirs of Isaac, YHVH sovereignly chose Jacob instead of Esau to be the “seed son” of blessing. Even before they were born, before they had done anything at all, either good or bad (so that God’s plan might remain a matter of His sovereign choice, not dependent on what they did, but on God, who does the calling), it was said to her, “The older will serve the younger” (9:11-12).

Unconditionally, and completely apart from any consideration of human merit, YHVH elects those who will choose His heirs of “the promise.” Jacob and Esau not only had the same father and mother, but were born at virtually the same time. Technically, Esau was born slightly ahead of Jacob, but God purposely disregarded that fact, telling Rebekah that, contrary to the custom of those days, the older will serve the younger (Genesis 25:23).

And just as when he sold his birthright, which showed that he despised it, by marrying Hittites, he continued to show how unfit he was for God’s blessing (see the commentary on Genesis Gt – The Wives of Esau). Ha’Shem’s statement that Esau would serve his younger brother extended to his descendants as well. While there is no biblical record of Esau’s being personally subservient to Jacob, there is much evidence that the nation of Edom, which descended from Esau, was often in direct or indirect subservience to, and in conflict with, the nation of Isra’el, which derived from Jacob, whose name was changed to Isra’el.

The Edomites soon became idolatrous, and centuries later the prophet Amos declared to them: Here is what Adonai says: For Edom’s three crimes, no, four — I will not reverse it —
because with sword he pursued his kinsman and threw aside all pity, constantly nursing his anger, forever fomenting his fury; I will send fire on Teman, and it will consume the palaces of Bozrah” [the ancient capital of Edom]. Obadiah warned them that, for the violence done to your kinsman Jacob, shame will cover you; and you will be cut off forever (Obediah 10).

This accords with where it is written, “Jacob I loved [chosen], but Esau I hated [not chosen]” (Romans 9:13; Malachi 1:2-3). Esau, the older, did not actually serve Jacob, his younger twin; but Esau’s descendants, the Edomites did (First Samuel 14:47; Second Samuel 8:14; First Kings 11:15-16, 22:47; Second Kings 14:7). The “love” of ADONAI for Jacob was revealed in His [choice] of Jacob, and God’s “hatred” of Esau was seen in His rejecting Esau to be a descendant of Messiah because he lacked the faith of Abraham. Hatred in this sense is not absolute, but relative to a higher choice (Matthew 6:24; Luke 14:26; John 12:25).²⁴⁹ Therefore, if the nation of Isra’el – Abraham’s physical descendents – have rejected God’s Word; it was not God’s Word that had failed, but those who failed to believe in it!

Dear Heavenly Father, How great Your love is to call as Your children, all who love You! See how glorious a love the Father has given us, which we should be called God’s children – and so we are (First John 3:1)! Praise You that becoming Your child with inheritance rights to heaven, is not gained by money, nor by many good deeds (Ephesians 2:8-9), nor even by anything our fathers or forefathers have done, but by loving/trusting You as our Lord and Savior. But whoever did receive Him, those trusting in His name, to these He gave the right to become children of God (John 1:12).

Your love and forgiveness is so amazing! For as high as the heavens are above the earth, so great is His mercy for those who fear Him. As far as the east is from the west, so far has He removed our transgressions from us. As a father has compassion on his children, so ADONAI has compassion on those who fear Him. (Psalms 103:11-13). I worship You in holy, reverent fear and delight to please You. I know that Your gracious offer of love is not an open door to sin, but rather such great love causes me to want to live a pure life in great thanks to you. Everyone who has this hope in Him purifies himself, just as He is pure (1 John 3:3). You are such a wonderful and wise Heavenly Father to have chosen as Your children all who choose to love and to follow you. I love and worship you. In Yeshua’s holy name and power of His resurrection. Amen

The Grief of Isra’el’s Past Paradox
9: 1-5

The grief of Isra’el’s past paradox DIG: In what ways does the Christian community overlook the Messianic community? Is “To the Jew especially, but equally to the Gentile” (1:16) a command or a choice? How and why does Paul express his concern for his people? How should each of these benefits he mentions here have drawn the Jewish people to Messiah?

REFLECT: Do you have a burden for Jewish people? Why? Why not? Why did so many Gentiles find righteousness, while most Jews have not? How do you think the link with Abraham can help solve conflicts between Jews and Gentiles? How did Paul feel when he thought of his kinsmen being lost? How great is your grief over Jews being lost?

In explaining his grief and Isra’el’s paradox, Paul spells out eight of her advantages.

Paul’s emotion: I am speaking the truth – even as the apostle to the Gentiles (1:5-6; 11:13), as one who belongs to the Messiah, I do not lie; and also bearing witness is my conscience, governed by the Ruach Ha’Kodesh. Since Paul’s ministry was to the Gentiles, perhaps some thought he would no longer be interested in the Jews. In this verse he affirms the sincerity of his grief over Isra’el’s failure, as a people, to honor their Messiah. My grief is so great, the pain in my heart so constant, always in the back of my mind, that I could wish myself, if it were possible, to actually be under God’s curse (Greek: anathema) and separated from the Messiah, if it would help my brothers who have rejected Him, my own flesh and blood (9:1-3), the people of Isra’el! The Greek word anathema corresponds to the Hebrew word cherem, meaning, set apart for destruction. Paul had that kind of concern for his own people.

When Isra’el apostatized and built the golden calf, Moshe prayed: These people have committed a terrible sin: they have made themselves a god out of gold. Now, if You will just forgive their sin! But if You won’t, then, I beg You, blot me out of the book which You have written. God’s answer to Moses was: Those who have sinned against me are the ones I will blot out of my book.  Now go and lead the people to the place I told you about; my Angel will go ahead of you (Exodus 32:32-34a). The Angel has been identified as the pre-incarnate Yeshua Messiah, and the book is none other than the Book of life (Revelation 3:5, 20:12, 21:27). Every Rosh Ha’Shanah and Yom Kippur in the synagogue liturgy calls for Jews to pray that their sins will be forgiven and their names written in the Book of Life. Revelation 20:15 says that those whose names are not written in it will burn eternally in the Lake of Fire, the second death. Thus, Moshe, like Paul after him, was willing to be under Ha’Shem’s cherem judgment if it would help his fellow Jews.²⁴⁶

The tragedy of Isra’el’s present apostasy is compounded because she has so many advantages over the Gentiles. This subject was raised in 2:17-20 and again at 3:1-2 and 9.

1.  Isra’el was adopted and made God’s children (9:4a). Moses was to say to Pharaoh, “This is what ADONAI says: Isra’el is my firstborn son, and I told you, ‘Let My son go, so he may worship Me.’ But you refused to let him go; so, I will kill your firstborn son” (Exodus 4:22-23). This is not only stated in Exodus, but is understood throughout the TaNaKh. Isra’el’s national adoption has never been disinherited, nor can it be as the prophets point out (Isaiah 63:16; Jeremiah 3:17-19, 31:9 and 20; Hosea 11:1).

2. Isra’el has the Sh’khinah glory (9:4b). The Sh’khinah, the visible manifestation of God’s presence, has been with them (see the commentary on Isaiah, to see link click Ju – The Glory of the LORD Rises Upon You). It was visible in the pillar of fire and smoke in the wilderness (Exodus 13:31; 33:9; Numbers 12:5, 14:14; Deuteronomy 31:15), and which was present in the Tabernacle (Exodus 40:36-38) and in the Temple (Ezeki’el 1:28, 3:23, 9:3, 10:4 and 18-19, 11:22-23, 43:2-5, 44:4; First Kings 8:11). Having YHVH visibly present was an obvious advantage to the Jewish people in helping them understand His work and ways. The writer to the Hebrews in Chapter 1 verses 2-3 declares to us: But now, in the acharit-hayamim (last days), God has spoken to us through His Son, to whom He has given ownership of everything and through whom He created the universe. This Son is the radiance of the Sh’khinah, the very expression of God’s essence, upholding all that exists by His powerful word; and after He had, through Himself, made purification for sins, He sat down at the right hand of Ha’G’dulah Ba’M’romim (the Majesty in heaven).

3. Isra’el has the covenants (9:4c). God made four unconditional covenants with Isra’el. The Abrahamic Covenant (see the commentary on Genesis Eg – I am the LORD, Who Brought You Out of Ur of the Chaldeans to Give You This Land), the Sinai Covenant (see the commentary on Deuteronomy Fm – Renewal of the Covenant), the Davidic Covenant (see the commentary on the Life of David Ct – The LORD’s Covenant with David), and the B’rit Chadashah (see the commentary on Jeremiah Eo – The Days are Coming, declares the LORD, When I Will Make a New Covenant with the People of Isra’el). Although not a formal partner of the New Covenant, the Gentiles in the Church “participate” when they make the Jewish Messiah, Yeshua, Lord of their lives (Ephesians 1:13-14).

Dear Heavenly Father, Praise You for having such great love to make a New Covenant where the instructions for how we are to live are not written on any type of paper nor parchment, but written on our hearts. Yes, I will write it on their heart. I will be their God and they will be My people (Jeremiah 31:32). Praise You for giving to all who love you the Spirit of truth, also called the Ruach Ha’Kodesh, to live in all believers to help and to guide them. I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you (John 14:16-17).

How gracious and wonderful to have You, our Father God living within those who love You. Yeshua answered and said to him: If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our dwelling with him (John 14:23). You are a joy and a delight to please. Even when I am mocked for following Your ways, I will remember Your great sacrificial love by dying as my sin offering (Second Corinthians 5:21) and I will keep my heart focused on the shortness of this life’s trials and the eternal joy with You in heaven. For I consider the sufferings of this present time not worthy to be compared with the coming glory to be revealed to us (Romans 8:18). In Yeshua’s holy name and power of His resurrection. Amen

4. Isra’el has the Torah (9:4d). The fourth advantage consists of two parts. First the Torah itself, containing the very words of YHVH for the guidance and edification of the nation, had been its constitution for more than 1,300 years when Paul wrote Romans. But second, and more important, is the actual giving of the Torah. This was the formative event which, together with the Exodus from Egypt, has shaped the destiny of the Jewish people throughout history. In that moment when God gave the Torah to Moshe on Mount Sinai, the divine and eternal met the human and temporal in a way equaled only by the birth, death and resurrection of our Lord Himself. For the Torah was given through Moshe; grace and truth came through Yeshua the Messiah (John 1:17).

5. Isra’el had the Temple service and the promises (9:4d). The Temple service (Greek: latreia) was not merely a daily reminder to the Jewish people of God’s provision for their spiritual survival and continued existence, cleansing them from sin through the sacrificial system. This is an expression that is used specifically for Tabernacle and Temple worship. It is found in this sense in Hebrews 10:1-3. The Temple service includes offerings, the priesthood, and the Levitical offerings.

6. Isra’el has the promises of the prophets (9:4e). The promises of redemption, reconciliation and ultimate victory through the Messiah were made to Isra’el – for the TaNaKh is nothing if not a record of God’s promises to the Jewish people. These include promises to Isra’el in general, and the Messianic promises in particular.

7. Isra’el has the Patriarchs, Abraham, Isaac and Jacob (9:5a). And from them (Deuteronomy 10:14-15; Hebrews 11:1-12:2), Isra’el received the promises above, and the faithfulness of ADONAI guarantees the fulfillment of those promises (Second Corinthians 1:20). Non-Messianic Judaism traditionally banks on their upright behavior, or “the merits of the Fathers,” as being advantageous to them, though this is not the point here.

8. Isra’el has the Messiah (9:5b). Finally, then, as far as his physical descent is concerned, came the Messiah, who is over all. This is no cause for ethnic pride, since Messiah is for all mankind and not only for Jews; yet, it is a great honor and advantage which one would not have expected the Jewish people to ignore. Also, since He is over all (Isaiah 9:6-7; First Corinthians 15:27-28; Colossians 1:15-19) – which means that He is in charge of everything – all the more should Isra’el have heeded and accepted Him.

Praise be ADONAI forever. This is the language of a Jewish blessing; in Hebrew it would be, “Barukh ADONAI l’olam va’ed.” In Jewish liturgies a recital of God’s attributes or deeds, such as here, elicits a blessing.

Amen. This word instructs the congregation hearing Paul’s letter being read aloud to affirm the b’rakhah with their own Amen, just as “And we say Amen” serves the same function in the Kaddish.²⁴⁷

The Past Paradox of Isra’el
9: 1-33

How can the Messiah come, but most of Isra’el not follow Him? That doesn’t make sense.
This is the past paradox.

In Chapter 9 Paul discusses God’s sovereign choice and Isra’el’s past paradox. The Jews glorified in the fact that, as Israelites, they were God’s chosen people (Deuteronomy 7:6; Romans 2:17-20 and 3:1-2). But now, in YHVH’s means of salvation through trusting in Yeshua Messiah, the number of Jews being saved paled in comparison to the number of Gentiles being saved. Had Ha’Shem, then, abandoned the Jewish people? Heaven forbid (Hebrew: chalilah, meaning that’s a contradiction, it makes no sense)! This is ultimately explained by ADONAI’s sovereign choice, a principle that has always been in operation even among the Israelites and between Isra’el and other Gentile nations.²⁴⁵ But now, because the middle wall of separation has been broken down (see the commentary on Acts, to see link click Cn – Paul’s Advice from Jacob and the Elders at Jerusalem), this principle operates in God’s purposes for the Universal Church, make up of Jews and Gentiles (Ephesians 2:13-14).

Dear Heavenly Father, With all the problems of life, how comforting to have You as our Father and know that Yeshua is preparing an eternal home in heaven for all who love and follow Him as Lord and Savior. Do not let your heart be troubled. Trust in God; trust also in Me.  In My Father’s house there are many dwelling places. If it were not so, would I have told you that I am going to prepare a place for you?  If I go and prepare a place for you, I will come again and take you to Myself, so that where I am you may also be (John 14:1-3).

Many people act as if they are entitled to do or say anything they wish, but that is not what You say. No matter what nation someone is born into, still you say that they must choose life by loving and following You. Therefore, choose life so that you and your descendants may live, by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life (Deuteronomy 30:19c-20b). It is not any nation that entitles a person to enter heaven; but what is the key to heaven is having a personal faith that loves and follows You as Lord and as Savior. Come to Me, all who are weary and burdened, and I will give you rest (Matthew 11:28). Praise You for opening the door by the key of loving faith (Ephesians 2:8-9) in Yeshua (Romans 10:9-10) to everyone, Jew or Gentile, who chooses to love and to follow You. You are so worthy of each of our love! In Your holy Yeshua’s name and power of resurrection. Amen

The Centrality of Isra’el in the Plan of God
9:1 to 11:36

In Romans 8:35-39, Paul declares that nothing will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord (8:39). Having reached a high point in Chapter 8, he realized that someone could raise their hand and object and say, “Wait a minute Paul, didn’t Isra’el have a relationship through covenants with ADONAI? Didn’t YHVH make specific promises to Isra’el? And as we look at Isra’el today, she is in unbelief, and nothing really seems to be happening in Ha’Shem’s prophetic program for Isra’el. Therefore, if Isra’el seems to be outside of God’s love, in spite of all the promises in the TaNaKh. Who can we really be sure that nothing can separate us from the love of God?” So, Paul must address the centrality of Isra’el in the plan of God. He must demonstrate that God’s plan, purposes and promises to Isra’el have not been nullified by her unbelief and rejection of the Messiah. Once we know for sure that God’s plan for our lives will find its ultimate fulfillment, regardless of our own inadequacy, shortcomings, and failures, then we live an abundant life in Messiah’s righteousness.²⁴⁴ In Chapters 9, 10, and 11, Paul answers three basic questions.

The first question, arising out of Romans 1:16, is “Why are so few Jews being saved if the gospel is to the Jew first.” Paul will state his own love, his own sorrow for Isra’el (9:1-5). Isra’el’s rejection is not a failure of God’s promises (9:6-13), nor is it due to any injustice on God’s part (9:14-29). The problem is due to Isra’el’s own rejection of the righteousness of God (9:30-10:21). Nevertheless, comfort is to be found in the salvation of the remnant according to the election of grace (11:1-10). Comfort should be sought in the present acceptance of the Gentiles (11:11-22), but can also be found in the future restoration of Isra’el (11:23-32). All of this proves the wisdom and the glory of God (11:33-36).

Dear Heavenly Father, Praise Your awesome love! How wonderful that Your gracious and loving offer of salvation is given to all. It is their responsibility to take the gift of grace by loving you as their Lord and Savior. Yeshua stood on a grassy hill in Galilee and said to all: Come to Me, all who are weary and burdened, and I will give you rest (Matthew 11:28). Our Lord also proclaimed to anyone in the massive crowds that heard Him preach, Then He called the crowd, along with His disciples, and said to them: If anyone wants to follow after Me, he must deny himself, take up his cross, and keep following Me (Mark 8:34).

Earlier Moses and Joshua had also given everyone a choice to choose life.  “I call the heavens and the earth to witness about you today, that I have set before you life and death, the blessing and the curse. Therefore choose life so that you and your descendants may live, by loving Adonai your God, listening to His voice, and clinging to Him. For He is your life (Deuteronomy 30:19-20b). Joshua encouraged the people to make a wise individual choice on who they would worship as God – a choice that was not to follow the same gods that others, including their fathers had chosen their fathers had chosen: Choose for yourselves today whom you will serve – whether the gods that your fathers worshipped that were beyond the River or the gods of the Amorites in whose land you are living. But as for me and my household, we will worship ADONAI (Joshua 24:15b-c)! Being in a national covenant would not entitle anyone to the blessing of heaven. Heaven’s blessing was given only to those with a personal love relationship with YHVH. Praise you dear Heavenly Father for loving all and opening Your arms wide to all who will choose to love and to follow You. You are Awesome beyond words! In Yeshua’s holy name and power of His resurrection. Amen

The second question Paul answers is, “How do the Gentiles know that they can trust God when His promises to Isra’el haven’t be fulfilled?” This is a logical question in light of the closing verses of Chapter 8. That is the main reason for Chapters 9, 10 and 11. Isra’el’s failure is due to pride and self-sufficiency. The fault is not God’s. Isra’el’s rejection of the Messiah is not complete because there is a Jewish remnant today, and Isra’el’s rejection is not final. All Isra’el will be saved during the last three days of the Great Tribulation (Hosea 6:1-3). At that time God’s promise to Isra’el will be fulfilled, and if God’s promises to Isra’el will be fulfilled, then God’s promised to the Gentiles will be fulfilled as well.

The third question Paul answers is, “Has the Good News nullified God’s promises to Isra’el?” What we have in Chapters 9, 10 and 11, is a further explanation of two verses recorded earlier in the book, Chapter 2 verses 28-29: For the real Jew is not merely Jewish outwardly; true circumcision is not only external and physical. On the contrary, the real Jew is one inwardly; and true circumcision is of the heart, spiritual, not literal; so that His praise comes not from other people, but from God, and Chapter 3 verse 1: Then what advantage has the Jew? What is the value of being circumcised?

The Certainty of Redemption
8: 31-39

The certainty of redemption DIG: What is Paul’s point in verses 31-35? What is Paul’s point in raising these? What can truly give believers freedom from discouragement? How would the forces in verses 38-39 disrupt our trust in God’s love? How can you be sure there will be no separation between you and God? How does this section sum up Paul’s message so far?

REFLECT: How does Paul’s benediction about God’s love encourage you? Are you struggling through some difficulties in your life? Nothing in all creation can separate you from the love of God that is in Messiah Yeshua. How can you tell the difference between Satan’s accusations and the Ruach’s conviction of my sins? How certain are you of your salvation?

There is no guilt because of our justification in the past,
there is no condemnation because of our sanctification in the present,
and there is no separation from ADONAI because of our glorification in the future.

It is not uncommon even for believers to want to give up at times. Feeling like a failure is familiar territory for all of us. But Paul’s words make it clear that quitting is not an option for us. Nothing will be able to separate us from the love of God. The Ruach Ha’Kodesh will help us go forward and live in His freedom of forgiveness.²⁴⁰

What, then, are we to say to these things (8:31a)? Judging from what Paul says in the rest of the passage, these things doubtless refer to the issues he has already dealt with in Chapter 8. Much of what he says in these verses relates to the doctrine of Messiah’s substitutionary atonement, but the specific focus is still on the security that His atonement brings to those who believe in Him. Paul realizes that many fearful believers will still have doubts about their security and that false teachers would be ready to exploit those doubts. To give such fearful believers the assurance they need, Paul reveals Ruach’s answer to this critical question: Can any person or any circumstance cause a believer to lose his salvation?

Dear Heavenly Father, Praise You for being so wonderful! Thank You for making those who love You into Your children (Ephesians 1:5). I am so thankful to know that because I love You, nothing can separate me from Your love. What a great comfort it is to know for sure that my eternal home is for certain with You in heaven for I love You as my Father and You have made me Your child! However, I have a heavy heart because some of my family and friends who know all about You, but they do not have a relationship with You. They never really belonged to You. They left us, but they didn’t really belong to us. If they had belonged to us, they would have remained with us. But they left us so it became clear that none of them belongs to us (First John 2:19). They merely have heard about the wonderful things You have done; but have not trusted You for their salvation. Yeshua Himself declared: Amen, amen I tell you, whoever hears My word and trusts the One who sent Me has eternal life. He does not come into judgment, but has passed over from death into life (John 5:24). 

I earnestly plead for them. May You work in their lives to take the blinders off their hearts so they look up to You with love and realize that knowledge alone cannot save them. May they move beyond mere head knowledge into heart love that chooses to follow You as their Lord and Savior. For if you confess with your mouth that Yeshua is Lord, and believe in your heart that God raised Him from the dead, you will be saved. For with the heart it is believed for righteousness, and with the mouth it is confessed for salvation (Romans 10:9-10). You lovingly offer salvation to all who choose to follow You, not just know about You. Please give these family and friends the circumstances and other friends who will guide them into the great joy of having You as their Father when they choose to love and to follow You. Then they will experience the joy of a relationship with You as their loving Daddy now who guides all to work for good, and as their wonderful Heavenly Father who will take them to an eternal heaven of peace and joy forever! In Yeshua’s holy name and power of His resurrection. Amen

Paul begins with an all-encompassing question: If God is for us, who can be against us (Romans 8:31b; also see Psalm 118:6)? The word if translates the Greek conditional article ei, signifying a fulfilled condition, not merely a possibility. As a result, the meaning of the first clause is: Because God is for us. The obvious implication is that if anyone were able to rob us of our salvation, they would have to be greater than God Himself, because He is both the giver and the sustainer of salvation. It is as if Paul was saying to his readers, “Who could possibly take away our no-condemnation status (8:1). Is there anyone stronger than God, the Creator of the universe and everyone who exists?

Paul does not specify any particular persons who might be successful against us, but it might be helpful to consider five possibilities. First, we might consider, “Can other people rob us of our salvation? Many of Paul’s readers were Jewish and would be familiar with the Judaizers (see the commentary on Galatians, to see link click Ag – Who Were the Judaizers), who maintained that salvation without legalistic observance of the 613 mitzvot of the Torah, and especially circumcision, was impossible. The Roman Catholic church teaches that salvation can be lost by committing so-called mortal sins and also claims power for itself both to grant and revoke grace. But such ideas have no foundation in Scripture and are thoroughly heretical. When bidding farewell to the Ephesian leaders Paul warned of savage wolves coming among them who would spread false doctrine (Acts 20:28-30). Paul was not suggesting that true believers could be robbed of their salvation, but was warning that they can be seriously misled, confused, and weakened in their faith that would cause the Good News to be greatly hindered.²⁴¹

Second, we might wonder if believers can put themselves out of ADONAI’s grace by committing some unusually heinous sin that nullifies the divine work of redemption that binds them to the Lord. Tragically, some evangelical churches teach that it is possible to lose your salvation. Most use some scriptures in the book of Hebrews; however, those passages are not directed to believers, but unbelievers (see the commentary on Hebrews Ag – The Audience of the book of Hebrews). Not only that, but if we can do nothing to gain our salvation, we can do nothing to lose our salvation (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith).

Third, we might wonder if God the Father would take away our salvation. After all, it was God the Father who so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life (John 3:16). If anyone could take away salvation, it would have to be the One who gave it. But Yeshua directly refuted that thought when He declared: My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no one will snatch them out of my hand. My Father, who has given them to me, is greater than all; no one can snatch them out of my Father’s hand. I and the Father are one (John 10:27-30 NIV). In answer to such a suggestion, Paul asks: He who did not spare even his own Son, but gave him up on behalf of us all — is it possible that, having given us his Son, He would not give us everything else too (8:32)? Obviously not! Yeshua’s sacrifice on the cross is not only the foundation for our salvation but for our security as well. Because every believer has that divine protection, Paul asks: So, who will bring a charge against God’s chosen people? Certainly not God the Father – for He is the one who causes them to be considered righteous (Romans 8:33; Isaiah 50:8-9)! This summarizes Chapters 1-5.

Fourth, we might wonder if Satan can take away our salvation. Because he is our most powerful supernatural enemy, if anyone other than God could rob us of salvation, it would surely be the devil. He is called the Accuser of our brothers (Revelation 12:10), and the book of Job depicts him clearly in that role (Job 1:8-11). In one of his visions, the prophet Zechariah reports: He showed me Y’hoshua the cohen hagadol standing before the angel of ADONAI, with the Accuser standing at his right to accuse him. ADONAI said to the Accuser, “May ADONAI rebuke you, Accuser! Indeed, may ADONAI, who has made Yerushalayim his choice, rebuke you! Isn’t this man a burning stick snatched from the fire” (Zechariah 3:1-2). Are we not the children of God, snatched from the flames of hell?

What do you suppose ADONAI is doing today in the face of Satan’s accusations against the children of God? Let me construct a scene in the courts of heaven. Who is the judge? It is God the Father. Who is the accused? It is you and me. Who is the prosecuting attorney? It is Satan. Who is the defense attorney? It is Yeshua Messiah. Can we lose this court case? There is no way we can lose because He is totally able to deliver those who approach God through Him; since He is alive forever and thus forever able to intercede on their behalf (Hebrews 7:25). It’s as if Yeshua is standing at the right hand of the Father saying: Look at My side that was pierced. Look at My hand and feet. My sacrifice is sufficient. I died once-and-for-all. What power does Satan have? Can he determine the verdict? Can he pronounce the sentence? No, all he can do is to bring charges and accusations against you. Since we can do no works to gain our salvation, we can do no works to lose our salvation.

The remaining question is this, “How can I know the difference between Satan’s accusations and the Ruach Ha’Kodesh’s conviction regarding sin in my life? This answer, I believe, is in Second Corinthians 7:9-10 NIV, where Paul declares: Yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. It’s as if Paul is saying, “I’m glad you are under the conviction of the Spirit, that you are feeling that sense of sorrow.” Why? Because it leads to repentance and to life with no regret. So, when I confess my sins to God, there is never any lingering regret or condemnation. It is over and finished. But worldly sorrow brings death. It just rips you apart.

Scripture uses the word sorrow for the emotional result from the conviction of Ruach and the sorrow of the world. The point is, they may feel the same. The difference is the result. One leads to salvation; the other leads to death. For instance, Judas betrayed Messiah and came under conviction but responded to the sorrow of the world and committed suicide. Many times, people in the world aren’t sorry for what they did, they’re sorry for getting caught. However, Peter also betrayed Yeshua, felt the conviction of the Spirit, repented, and became the spokesman for the Messianic community (see the commentary on Acts An – Peter Speaks to the Shavu’ot Crowd). The Lord wants us free from Satan’s condemning thoughts – free to love and serve Him.²⁴²

Fifth, we might consider if our Savior Himself would take back our salvation. Who would punish us? Certainly not Messiah Yeshua, who died and – more than that – has been raised, is at the right hand of God and is actually pleading on our behalf (8:34)! It is because Yeshua makes continuous intercession for all believers that we shall never perish; no one will snatch us out of his hand (John 10:28 NIV). For Messiah to take away our salvation would be for Him to work against Himself and to nullify His own promise. Words mean something. Yeshua has said: I give them eternal life. If you could lose your salvation He could have said, “I give you temporal life,” but He didn’t. Eternal means eternal. Look it up. Messiah does not offer temporary spiritual life, only eternal spiritual life. This summarizes Chapters 6-8.

The emphasis, then, in this final section of Chapter 8 is on the security of the believer (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). We do not need to fear the past, the present, or the future because we are secure in the love of Yeshua. Who will separate us from the love of the Messiah now that we have been justified?

In this context, the love of Messiah represents salvation. Paul is therefore asking rhetorically if any circumstance is powerful enough to cause a true believer to turn against Yeshua in a way that would cause Him to turn His back on the believer. Paul lists seven possibilities: Trouble? Hardship? Persecution? Hunger? Poverty? Danger? War (8:35)? Paul was not speaking of these afflictions in theory. He himself had faced those hardships and many more, as he reports so vividly in Second Corinthians 11:23-27.

Quoting from the Septuagint, the Greek version of Psalm 44:22, Paul continues: For your sake we are being put to death all day long, we are considered sheep to be slaughtered. In other words, believers should not be surprised when we endure suffering for the sake of Messiah. But just as we can only love God because He first loved us, we can only hold on to God because He holds on to us. We can survive any threatening circumstance and overcome any spiritual obstacle that the world or Satan puts in front of us because in all these things (8:35) we are super conquerors, through the One who has loved us (8:36-37).²⁴³

Paul then ended his teaching on the security of the believer with five pairs of extremes, beginning with death and life, where the list of seven possibilities in 8:35 ended. For I am convinced that neither death nor life, neither angels nor other heavenly rulers, neither what exists nor what is coming, neither powers above nor powers below. Paul began with an all-encompassing question: If God is for us, who can be against us (8:31b)? And he ends with an all-encompassing answer: No created thing (which includes you!) will be able to separate us from the love of God which comes to us through the Messiah Yeshua, our Lord (8:38-39). Our salvation was secured by God’s grace from eternity past and will be held secure by Messiah’s love through all future time and throughout all eternity. What a Savior!

Our Bodies and Redemption
8: 23-30

Our bodies and redemption DIG: What would a world look like if there were no decay or death? How is this a picture of glory? How does 8:28 relate to the idea of suffering in 8:18? How and when does the Ruach pray for us? Are people predestined to go to hell? If someone ends up in hell, how did they get there? Why can we be sure of our eternal security in Messiah?

REFLECT: How is God putting you through the school of hard knocks right now? How do you see ADONAI at work in this? Why does God allow trials to come into our lives? How can the hope in these verses help you during times of trial? How has your hope in Yeshua helped you this week? Of the enemies mentioned in 8:38-39, which one is the most real to you?

Everything that happens to you has a spiritual significance.

And not only does creation groan for deliverance from the destructive consequences of sin (to see link click Ck – The Creation and Redemption), but we ourselves, that is, believers, who have the firstfruits of the Spirit (8:23a). Believers are described as the ones having the firstfruits of the Spirit. Elsewhere, we learn that the Ruach Ha’Kodesh has also put his seal on us and given us the Spirit in our hearts as a down payment, guaranteeing everything He has promised us (Second Corinthians 1:22 HCSB), as a similar idea. A farmer’s firstfruits were the initial harvesting of his first-ripened crops. This first installment was a foretaste and promise that more harvest was yet to come. Similarly, the Spirit of God, indwelling believers, is a foretaste and promise that we will enjoy many more blessings, including living in the presence of ADONAI forever.²²⁸

But because of the sufferings we are going through now (8:18a), believers, like creation, groan inwardly as we continue waiting eagerly for our adoption as children. The B’rit Chadashah speaks of believers as those who are already the adopted children of God (Ephesians 1:4-5; John 1:12; Galatians 3:26-29), but whose adoption awaits ultimate perfection when Messiah returns (Philippians 3:20-21). Meanwhile, we wait and hope; that is, to have our whole bodies redeemed and set free (8:23b). Our bodies are still affected by the Fall. We are still subject to sickness and other infirmities. The Spirit helps us in our weakness. But there is no guarantee of deliverance from disease in this life. Hence, we eagerly await the redemption of our bodies (First Corinthians 15:35-41).

It was in this hope that we were saved. Hope is inseparable from salvation. Our salvation was planned by YHVH in the past, given in the present, and is now characterized by hope in the future. But if we see what we hope for, it isn’t hope – after all, who hopes for what he already sees? In other words, in this life we cannot expect to experience the reality of our glorification, but only the hope of it. But if we continue hoping for something we don’t see, then we still wait eagerly for it, with perseverance (8:24-25). Seven years earlier, Paul had assured the Messianic community in Philippi: I am sure of this: that the One who began a good work among you will keep it going until it is completed on the Day of Messiah Yeshua (Philippians 1:6). Because salvation is completely God’s work and because He cannot lie, it is absolutely impossible for us to lose what He has given us and promises never to take away (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer).²²⁹

Similarly, the Spirit helps us in our weakness; for we don’t know how to pray the way we should. Paul does not elaborate on our inability to pray the way we should; however, his statement is all-encompassing. Because of our imperfect perspectives, finite minds, human frailties, and spiritual limitations, we are not able to pray in absolute consistency with God’s will. But even when we don’t know what God wants, the indwelling Spirit himself pleads on our behalf with groanings too deep for words (8:26). The Ruach prays properly our heart’s deepest yearnings, even when consciously we don’t know how to do it. God accepts these prayers because they come from a soul full of the Ruach Ha’Kodesh.

Contrary to the interpretation of most charismatics, the groanings of the Ruach are not utterances in unknown languages, much less ecstatic gibberish that has no rational content. As Paul says explicitly, the groans are not even audible and are inexpressible in words. Yet those groans carry profound content, namely divine appeals for the spiritual welfare of each believer. We remain justified and righteous before God the Father only because God the Son and God the Spirit, as our constant advocates and intercessors, represent us before Him. If, for an instant, Messiah and the Ruach were to stop their sustaining intercession for us, we could, in that instant, fall back into our sinful state of separation from ADONAI.²³⁰

And the one who searches hearts (Psalm 139:1-5) knows exactly what the Spirit is thinking, because his pleadings for God’s people accord with God’s will (8:27). The reason we groan is because we live in unredeemed bodies. We don’t know how to pray the way that we should, but the Spirit does not make those mistakes. He knows exactly what to pray for. And because the Spirit always prays in perfect harmony and submission to the will of the Father. The Ruach always prays in such a way that the Father understands. Therefore, we can have confidence that those prayers will be answered.²³¹

With the reminder of the Spirit’s pleadings on our behalf we leave the ministry of the Ruach Ha’Kodesh and move on to the assurance offered by God the Father Himself in having an eternal purpose for us. Romans 8:28 is one of the most misquoted and misunderstood passages in the Bible. It doesn’t say, “YHVH causes everything to work out the way I want it to.” Obviously, that’s not true. It also doesn’t say, “Ha’Shem causes everything to work out to have a happy ending on earth.” That’s not true either. There are many unhappy endings on earth. We live in a fallen world. Only in heaven is everything done perfectly the way YHVH intends. That is why we are told to pray: Your will be done on earth as it is in heaven (Matthew 6:10b). To fully understand Romans 8:28 you must consider it phrase by phrase:

Furthermore, we know: Our hope in difficult times is not based on positive thinking, wishful thinking, or natural optimism. It is certainly based on the truth that ADONAI is in complete control of our universe and that He loves us. Hope based in favorable circumstances will always disappoint, but when based on the love of God and our proven character, we will never be disappointed.

that God causes: There is a Grand Designer behind everything. Your life is not a result of random chance, fate, or luck. There is a master plan. History is His story. YHVH is pulling the strings. We make mistakes, but God never does. The LORD cannot make a mistake – because He is God.

everything: Ha’Shem’s plan for your life involves all that happens to you – including your mistakes, your sins, and your hurts. It includes illness, debt, disasters, divorce, and the death of loved ones. He did it on Mount Moriah (Genesis 22:2).

to work together: Not separately or independently. The events in your life work together in God’s plan. They are not isolated events, but interdependent parts of the same process to mold you like Messiah. To bake a cake you must use flour, salt, raw eggs, sugar, and oil. Eaten individually, each is pretty distasteful or even bitter. But bake them together and they become delicious. If you will give ADONAI all of your distasteful, unpleasant experiences, He will blend them together for your good.

for the good: God does not promise to make a bad thing good, that everything would turn out exactly as we would like, nor has He assured us that He will keep bad things from happening to us. We must remember that the context of this famous verse is sufferings (8:18), weaknesses and groaning (8:26); meaning, our trials in this life. Much of what happens in our world is evil and bad, but YHVH specializes in bringing good out of it. In the official family tree of Yeshua Messiah, four women are listed: Tamar, Rahab, Ruth, and Bathsheba. Tamar seduced her father-in-law Judah to get pregnant. Rahab was a prostitute. Ruth was not even Jewish and broke the Torah by marrying a Jewish man. And Bathsheba committed adultery with David, which resulted in her husband’s murder. These were not exactly spotless reputations, but Ha’Shem brought good out of bad, and Yeshua came through their lineage. God’s purpose is greater than our problems, our pain, or even our sin.

of those who love God and are called: Nothing more characterizes the true believer than genuine love for God, are sensitive to His will, loves the things that He loves, hates the things that He hates, and is obedient to His Word. It is through the content of His Word, specifically the truth of the Good News, and through the power of the Ruach Ha’Kodesh, that ADONAI brings people to Himself. Therefore, this promise is only for God’s children. It is not for everyone. All things work for bad for those living in opposition to the LORD and insist on having their own way.

Dear Heavenly Father, Praise You that as I love You, You have promised to work for good all that come into my life. People may try to hurt me, deceive me and do wrong to me, but I can trust You to be my shield and when something bad may come, You will turn it for my good. These trials are so that the true metal of your faith (far more valuable than gold, which perishes though refined by fire) may come to light in praise and glory and honor at the revelation of Messiah Yeshua (First Peter 1:7).

You work the events together in my life to make something beautiful. The events by themselves aren’t beautiful, but when put altogether they result in something beautiful, like the mixing together of baking soda, flour, milk and eggs into a batter for delicious chocolate chip cookies. I rejoice in praising You, even in the hard times for I know You will work everything together for my good for I love You! Praise You! In Yeshua’s holy name and power of His resurrection. Amen

in accordance with His purpose (8:28). What is His purpose? It is that we be conformed to the likeness of his Son (8:29b). Everything ADONAI allows to happen in your life is permitted for that purpose!²³² Even believers have to stay in His purpose to cause everything to work together for the good. We must have faith/trust/belief that this verse is true in the face of overwhelming circumstances that shouts that it is not true.²³³

Because those whom He knew in advance, He also determined in advance does not merely mean to know ahead of time. It means to know ahead of time because of preplanning. While it is true that God foreknew, predestined, and called the elect (Romans 8:29a; Jude 1), it is also true that God so loved the world that He gave His one and only Son, that whoever believes in Him shall not perish but have eternal life (John 3:16 NIV). I believe this is an antinomy. An antinomy in the Bible is two seemingly contradictory statements that are both true. For example, the Trinity is an antinomy. God is one (Deuteronomy 6:4) and is reflected in three Persons. We don’t have to choose if God is one or God is reflected in three Persons. I also believe we don’t have to choose on this issue either. The Bible teaches both. As we stand outside the door of salvation, a sign says: If anyone is thirsty, let him come to Me and drink. Whoever believes in Me, as the Scripture has said, streams of living water will flow from within him (John 7:37-39). But as we walk through that door, close it and look back, there is another sign that says: Saved before the creation of the universe (Ephesians 1:4).

Would be conformed (Greek: summorphos, meaning to bring to the same form with some other person or thing) to the likeness of his Son (8:29b). The noun morphe refers to the outward expression of an inward essence or nature. Thus, in the process of sanctification, we are transformed in our inner heart to resemble the Lord Yeshua, and this inner change results in a change of outward expression that reflects the beauty of our Lord.²³⁴ So, the Spirit not only introduces us to the Lord Yeshua Messiah at the moment of salvation, energizing our faith, but also continues to disclose to us His glory by illuminating His Word in our hearts. In that way, He progressively molds us into the likeness of Messiah over the entire course of our lives.²³⁵ Here lies our hope (8:24): In our present circumstances in this life of suffering, trials and tribulations, we can, by the grace of God, emerge with proven character. Hope is not wishful thinking. Biblical hope is the present assurance of ADONAI’s plan for our lives being fully realized in the future.²³⁶

So that he might be the firstborn, the first-fruits, as it were, among many brothers (8:29c). In the Jewish cycle of feasts, the first four feast picture Messiah’s First Coming. The Feast of Passover was fulfilled by the death of Messiah, the Feast of Unleavened Bread was fulfilled by the sinlessness of His sacrifice, the Feast of First Fruits was fulfilled by the resurrection of Messiah to life, and Shavu’ot was fulfilled by the birth of the Church.

The fulfillment of First Fruits can be clearly seen in First Corinthians 15:20-23. Verse 20 points out that the Feast of First Fruits was fulfilled by the resurrection of Christ. But now Messiah has been raised from the dead, the firstfruits of those who have fallen asleep. So, the Passover was fulfilled by the death of Christ. But there were other people who were resurrected before Yeshua, both in the TaNaKh and the B’rit Chadashah, how is He the firstfruits? There are two types of resurrections. The first type is merely a restoration back to natural life, which means they would die again later. But the second type of resurrection is true resurrection to immortality and no longer subject to death. That’s the kind of resurrection Yeshua experienced. Messiah rose to eternal life and because He is the firstfruits of more to come, and as believers, we are the more to come.

And those whom He thus determined in advance, He also called (8:30a). In Ha’Shem’s divine plan of redemption, predestination leads to being called. Although God’s calling is also completely by His initiative, it is here that His eternal desire meets our free will. Those who are called can say no to God and make it stick. He didn’t merely call those who would be saved. Salvation is available to everyone (John 3:16). No one is predestined to hell. If a person ends up in hell, it is because he chose to reject YHVH and His way of salvation. Those who trust in Him are not judged; but those who do not trust have been judged already, in that they have not trusted in the One who is God’s only and unique Son (John 3:18). Unbelievers are condemned by their own unbelief, not by Ha’Shem’s predestination.

And those whom He called, He also caused to be considered righteous (8:30b). ADONAI is going to see you through. And those whom He thus determined in advance, He also called, and those whom He called, He also caused to be considered righteous, and those whom He caused to be considered righteous He also glorified (8:30)! In other words, this amazing section is on sanctification – yet, Paul doesn’t even mention being sanctified. Why? Because sanctification is the work of God in the heart of the believer. This is God’s eternal purpose. It simply means that when Yeshua, who is the Great Shepherd of the sheep, starts out with one hundred sheep, He’s going to come home with one hundred sheep. He will not lose one of them (see the commentary on The Life of Christ Hs – The Parable of the Lost Sheep).²³⁷

And those whom He caused to be considered righteous He also glorified (8:30c)! Between the start and the finish of God’s plan are three steps: being called (1:6 and 8:28), being justified (3:24 and 28, 4:2, 5:1 and 9), and being glorified (Romans 8:17; Colossians 1:27 and 3:4). Glorification is in the past tense because this final step is so certain that in God’s eyes it’s as good as done.²³⁸ And since God has done all these things for us, and we cannot undo it (see the commentary on The Life of Christ Bw – What God Does for Us at the Moment of Faith)! What Paul says here in verses 28-30 he will elaborate in great detail in Chapter 9.

Dear Heavenly Father, I am in awe that You have chosen me from the beginning of time. I confess that I don’t fully understand what that really means. You alone are God. I accept Your purpose for my life to be conformed to Your likeness during times of trouble. Thank You for the hope this gives me and the assurance that in everything You work for my good. I renounce the lies of Satan that I must not be God’s child or not walking in the Spirit if bad things happen to me. I renounce the lie that You have turned Your back on me during difficult times or that there is no hope. I assume my responsibility to follow You, to fulfill Your purpose in my life – to conform me to Your likeness. I ask for Your grace to enable me to be like Messiah. I now confess that my hope lies in the knowledge that You are working through all of the trials in my life to develop proven character. In Yeshua’s name. Amen ²³⁹

The Creation and Redemption
8: 18-22

The creation and redemption DIG: What does Paul mean by the reference to “groaning” here? When will the groaning end? What is creation waiting on? Suffering is a very real part of living in a sin-sick world. What kind of suffering is Paul talking about?

REFLECT: What frustrates you most about the fallen world that we live in? Can you identify with the groaning and frustration of creation? Who so? Who would be surprised that you are a child of God? What do you most look forward to in the world to come?

Our inheritance involves an ecologically ruined world that will one day be restored.

In one sense this verse is the conclusion of a previous file in which believers are assured of their being heirs of Messiah’s coming glory (to see link click Ci – The Leading of the Ruach). However, Paul reminded his readers that sharing in the glory of Messiah in the future required sharing in His sufferings in this life. But after carefully thinking about it, Paul concluded that the sufferings we are going through now are not even worth comparing with the glory that will be revealed to us in the future (8:18). The glory that we will enjoy is forever, whereas the suffering in this life is temporary. For our present troubles are small and won’t last very long. Yet they produce for us a glory that vastly outweighs them and will last forever (Second Corinthians 4:17 NLT)! Certainly, this truth can help us endure trials as we wait. This verse also serves as a topic sentence for the following discussion on the relationship between believers and the whole creation, both in their sufferings and future glory.²²⁴

The interrelationship of mankind with the physical creation, of which he is a part and in which he lives, was established by YHVH’s sentence of judgment on Adam after the Fall (see the commentary on Genesis Bg – Cursed is the Ground, Through Painful Toil You Will Eat of It). Here, Paul demonstrates that this relationship has a future aspect in connection with God’s program of salvation for. The creation is not waiting for the sunrise of evolution’s pipe dream. It will never come. However, the creation, personified as if standing on tiptoes, as it were, waits eagerly for the children of God to be revealed (8:19). Paul has already made it clear that believers are even now children of God:

All who are led by God’s Spirit are God’s children. For you did not receive a spirit of slavery to bring you back again into fear; on the contrary, you received the Spirit, who makes us children and by whose power we cry out, “Abba!” (that is, “Dear Father!”). The Spirit Himself bears witness with our own spirits that we are children of God; and if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah – provided we are suffering with him in order also to be glorified with him (8:14-17).

But, by experiencing suffering (8:18), and weakness (8:26) like all other people, believers do not “appear” much like children of God in this life. The Second Coming (see the commentary on Isaiah Kg – The Second Coming of Jesus Christ to Bozrah) will reveal our true status. Today, creation is like a veiled statue. When the children of God have removed the outward covering of our flesh, creation will also be revealed. What a glorious day that will be!²²⁵

For the creation was made subject to frustration. Not willingly, but because of the One who subjected it (8:20a). Because of the sin of one man (5:16-19), Adam, no part of creation now exists as YHVH intended it to be and as it was originally. Ha’Shem judged all of His creation along with people for their sin. God Himself made it subject to frustration. Although various environmental organizations and government agencies today make noble attempts to protect and restore natural resources, they are helpless to turn the tide of corruption that has continually devastated both mankind and his environment since the Fall. Such is the destructiveness of sin that one man’s disobedience brought corruption to the entire universe. Decay, disease, pain, death, natural disaster, pollution, and all other forms of evil will never cease until the One who sent the curse, removes it and creates a new heaven and a new earth (Second Peter 3:13). While on the island of Patmos, John saw a new heaven and a new earth, for the old heaven and the old earth had passed away (see the commentary on Revelation Fr – Then I Saw a New Heaven and a New Earth).²²⁶

Therefore, creation’s destiny is inseparably linked to that of mankind. Because one man sinned, the rest of creation was corrupted with him. Likewise, when the glory of mankind is divinely restored, the natural world will be restored as well. As a result, Paul says that there is a reliable hope even for creation itself, which will be set free from its bondage to decay and will enjoy the freedom accompanying the glory that God’s children will have (8:20b-21). Just as one man’s sin brought corruption into the universe, so also through the obedience of the other Man, Yeshua Messiah, mankind’s restoration to righteousness (5:19) will be accompanied by the restoration of the earth and its universe to their original perfection and glory (see the commentary on Revelation Af – Revelation in Relation to Genesis).

In physics, the law of entropy refers to the constant and irreversible degradation of matter and energy in the universe to increasing disorder and chaos. That scientific fact clearly contradicts the theory of evolution, which is based on the premise that the natural world is inclined to continual self-improvement. If you put a brand-new Volkswagen in the rainforest, a thousand years later it doesn’t evolve into a Mercedes-Benz. It’s just an old, broken-down, rusted-out Volkswagen. The natural bent of the universe – whether of humans, animals, plants or cars – is obviously and demonstrably downward . . . not upward. It could not be otherwise while the earth remains in bondage to the decay of sin.

Yet despite their continual corruption and degeneration, neither mankind nor the creation itself will bring about their ultimate destruction. This is the providence of YHVH alone, and there is no need to fear an independently initiated human holocaust. Mankind need only fear Ha’Shem whom they rebelliously spurn and oppose. The destiny of earth is entirely in the hands of its Creator, and that destiny includes God’s total destruction of the sin-cursed universe. Peter declares: The Day of the Lord will come “like a thief.” On that Day the heavens will disappear with a roar, the elements will melt and disintegrate, and the earth and everything in it will be burned up (Second Peter 3:10).

At that time, the groaning and suffering of the creation will cease because God will deliver it from its corruption and futility. But in the meanwhile, the whole creation has been groaning, as with the pains of childbirth (8:22). Like Eve, whose sin brought the curse of painful childbirth (Genesis 3:16), the creation endures its own kind of labor pains. But like Eve and her descendants, creation’s pains of childbirth also give birth to new life.

Paul makes no mention of how or when the creation will be made new. Nor does he give the phases of that cosmic regeneration or the sequence of events. Many other passages of Scripture shed light on the details of the curse being lifted (see the commentary on Isaiah Gk – The Desert and the Parched Land Will Be Glad) and the ultimate creation of a new heavens and a new earth (see the commentary on Revelation Fu – The New Jerusalem had a Great, High Wall with Twelve Gates), but Paul’s purpose here is to assure his readers in general terms that God’s master plan of redemption includes the entire creation.

D. Martyn Loyd-Jones wrote with deep insight in his commentary on Romans, “I wonder whether the phenomenon of the Spring supplies us with part of the answer. Nature, every year, as it were, makes an effort to renew itself, to produce something permanent; it has come out of the death and the darkness of all that is so true of the Winter. In the Spring it seems to be trying to produce a perfect creation, to be going through some kind of birth-pains year after year. But unfortunately, it does not succeed, for Spring leads only to Summer, and Summer leads to Autumn, and Autumn to Winter. Poor old nature tries every year to defeat the frustration, the groaning, the principle of death, decay and disintegration that is in it. But it cannot do so. It fails every time. It still goes on trying, as if it feels things should be different and better; but it never succeeds. So, it goes on groaning as with the pains of childbirth until now (8:22). It has been doing so for a long time . . . but nature still repeats the effort annually.”²²⁷

Dear Heavenly Father, With all the turmoil going on in this world, what a joy it is to come to You and to worship You! Praise You that You have everything under control, even though it often doesn’t look that way. Praise You that I can trust You, for You have won the ultimate and final victory against evil. All creation will someday be rescued from sin’s control (Romans 1:19) as will all those who love You as their Lord and Savior (Romans 10:9-10). I can trust you as a little child does who holds tight onto his daddy’s hand as they walk down a path with roaring lions along the side of the path. The little child hears their roar and sees their big teeth but his daddy scoops him into his arms and he has no fear for his mighty and strong daddy will care for him. The child does not see the chains on the lions and does not realize that they cannot reach him, but his daddy knows that.

As my Daddy you are in control of any evil that will try to reach me and you put limits on problems and temptations (First Corinthians 10:13). Praise You that You love each one of Your children so very much. You delight in going before Your child to clear his path, behind him to protect him and alongside of him to guide and to comfort him. You are familiar with all my ways (Psalms 139:3c). You watch over each of Your children with tender care and will bring each one safely home to heaven to live with You for all eternity! Praise and worship You. I love to please You. The trials will be over soon but once I get to heaven the joy of my loving relationship with You, Father God, will go and on for all eternity! Love You! In Yeshua’s holy name and power of His resurrection. Amen

The Completed Redemption
8: 18-39

This brings us to a new division in this eighth chapter of Romans. Not only are the bodies of believers going to be redeemed, but we’re going to find out that this entire physical universe, this earth on which you and I live, is to be redeemed. That is the purpose of God. In fact, we’re trading this old earth for a new earth, a new model, brand new, where there won’t be any sin. No curse will ever come upon it again (see the commentary on Genesis, to see link click Af – Revelation in Relation to Genesis). That is something quite wonderful. But we don’t have it yet. The politicians of the world have been trying to bring in a new world for centuries, but we don’t have it yet. But Messiah is going to bring it some day through His redemption, and at that time we will be glorified.²²³

Paul teaches about our salvation in three phases: the past, or justification (see Ax – The Universal Solution: Justification); the present, or sanctification (see Ca – The Spiritual Battle); and the future, or glorification, here.

The Leading of the Ruach
8: 12-17

The leading of the Ruach DIG: What does it mean to be a joint-heir with Messiah? What privileges does that bring? What are the ways that help us to avoid and kill sin in our lives? What does Paul mean by being “led by the Spirit?” How can that be seen by others? What in this passage leads you to believe that you are a child of God?

REFLECT: How do we know that the Ruach will empower us to obey the Torah, as promised in 8:1-11? Since we are not justified by doing good works, what is the motive for changing our lives? How are we to deal with our old [sin nature]? What is an example from your life of being dependent on the Spirit as you worked to “put to death” an area of sin?

The Ruach Ha’Kodesh in believers gives all the assurance and confidence we need for victory, no matter what sufferings, discouragements and doubts we meet along the way.

So then. By the use of the phrase so then, Paul reminds his readers of the wonderful privileges of victory over sin that believers have through the resident Ruach Ha’Kodesh. In the previous eleven verses of Chapter 8, he has pointed out, among other things, that we are no longer under the condemnation of ADONAI, that we have been set free from the “torah of sin and death,” that we are no longer under the domination of our old [sin nature], that we walk by the Spirit, that we have minds that are set on the Spirit, and that we have life and shalom through the Spirit.²¹⁴

So then, brothers, we don’t owe a thing to our old [sin nature] that would require us to live according to our old [sin nature] (8:12). Since the believer is not within the sphere of the old [sin nature], its power being broken, and since he is within the sphere of the Ruach Ha’Kodesh, he is under no obligation to the evil [sin nature] to live under its rule.

Those who live according to the old [sin nature], will certainly die (8:13a). Paul is not warning genuine believers that they may lose their salvation (see the commentary on The Life of Christ, to see link click Ms – The Eternal Security of the Believer), and be condemned to death if they fall back into some of the ways of the flesh. He has already given the absolute assurance that there is no longer any condemnation awaiting those who are in union with the Messiah Yeshua (8:1). Rather, he is saying that a person whose life is characterized by the things of the old [sin nature] is not a true believer and is spiritually dead, no matter what his religious affiliations or activities may be. If he does not submit to Messiah in true faith, he will certainly die the second death under God’s final judgment (see the commentary on Revelation Fp – The Lake of Fire is the Second Death).²¹⁵

The pattern of a true believer’s life, on the other hand, will show that he not only professes Messiah, but that he lives his life by the Spirit and is habitually putting to death the practices of the body. As a result, he will live, that is, possess and preserve the eternal life that he already has in Yeshua Messiah (8:13b).

The phrase practices of the body, refers to the body’s bad habits which the old [sin nature] has produced. God’s people invariably fall back into sin when their focus turns away from YHVH to themselves and to the things of the world (First John 2:15-16). For this reason, Paul warned the believers in Colossae: So, if you were raised along with the Messiah, then seek the things above, where the Messiah is sitting at the right hand of God. Focus your minds on the things above, not on things here on earth. For you have died, and your life is hidden with the Messiah in God (Colossians 3:1-3). Scripture offers believers at least five ways for avoiding and killing sin in our lives.

First, it is imperative to recognize the presence of sin in our flesh. We must be willing to confess honestly with Paul: So, I find this law or principle at work: Although I want to do good, evil is right there with me (7:21). Paul reminds all believers: If we claim to have fellowship with [God] while we are walking in the darkness, we are lying to ourselves and not living out the truth (First John 1:6). Because of the influence of our human weaknesses and limitations of our thinking, it is often difficult to recognize sin in our lives. It can easily be disguised, often under the guise of something that seems trivial or insignificant, even righteous and good. We must therefore pray with David: Examine me, God, and know my heart; test me, and know my thoughts. See if there is in me any hurtful way, and lead me along the eternal way (Psalm 139:23-24).

A second way for believers to kill sin in their lives is to have a heart fixed on ADONAI. David said to the Lord, “My heart is steadfast, God, steadfast. I will sing and make music” (Psalm 57:7). Another psalmist testified: May my ways be steady in observing your commandments. Then I will not be put to shame, since I will have fixed my sight on all your mitzvot (Psalm 119:5-6). In other words, when we know and obey God’s Word, we are building up both our defenses and offenses against sin.²¹⁶

A third way for believers to avoid sin in our lives is to meditate on God’s Word. Many of the Lord’s truths become clear only when we patiently immerse ourselves in a passage of Scripture and give Him the opportunity to give us a deeper understanding. The Psalter gives us the example with these words: I have hidden Your Word in my heart that I might not sin against you (Psalm 119:11). As the Word is memorized and internalized, it becomes directive for our lives. No wonder Yeshua said: If you continue in My word, you are truly My disciples (John 8:31 BSB). However, the act of hiding God’s Word in our hearts is not to be limited to the memorization of individual texts or even whole passages, but extends to habitually living in devotion to the Lord (Deuteronomy 6:4-9, 30:14; Jeremiah 31:33).²¹⁷

A fourth way to destroy sin in our lives is to fellowship regularly with YHVH in prayer. Peter calls us to keep alert and self-controlled, so that you can pray (First Peter 4:7). When we are faithful in these disciplines we discover how interrelated they are. It is often difficult to tell where the study of God’s Word ends and meditation on it begins, and where meditation ends and prayer begins.

It should be emphasized that true prayer must always have an element of confession. Although we have the assurance that we belong to Ha’Shem and are free from condemnation, we also know that we can never come before Him completely sinless. If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word is not in us (First John 1:8-10). Sincere prayer has a way of unmasking sin’s deceit. When God’s children open their minds and hearts to their heavenly Father, He lovingly reveals sins that otherwise would go unnoticed.

A fifth way to put sin to death in our lives is to practice obedience to the LORD. Doing the will of ADONAI and His will alone in all the small issues of life can be training in habits that will hold up in the severe times of temptation. This includes the giving of our tithes and offerings (see the commentary on The Life of Christ Do – When You Give to the Needy, Do Not Do It to be Honored by Others: The Seven Principles of Scriptural Giving). As Paul has already made plain by the testimony of his own life in Chapter 7, putting sin to death is often difficult, slow, and frustrating. Satan is the great adversary of God’s people and will make every effort to drag us down into the gutter of sin. But as we conquer sin in our lives through the power of the Ruach Ha’Kodesh, we are not only brought nearer to our heavenly Father but gain increasing assurance that we are indeed His children and are eternally secure in Him.

Paul assures us that we have the power for victory over the old [sin nature] that still clings to us in this life. Apart from the Ruach’s supernatural power, we could never succeed in putting the recurring sin in our lives to death. If we were left to our own devices, the struggle with sin would simply be flesh trying to overcome flesh, humanness trying to overcome humanness. Even as a believer who wrote most of the B’rit Chadashah, Paul lamented: For I know that good itself does not dwell in me, that is, in my sinful nature. For I have the desire to do what is good, but I cannot carry it out (7:18). Without the Ruach Ha’Kodesh, a believer would have no more power to resist and defeat sin than does an unbeliever.²¹⁸

Dear Heavenly Father, Praise You for giving us the weapons to use to win the battle against temptation and sin. Praise You that the weapons You give us are powerful, sharp and have the power to put to death any lies of Satan. Thank You for being with Your children and sending your Ruach Ha’Kodesh to guide and to live within each one who loves and believes in You as their Savior.  I will ask the Father, and He will give you another Helper so He may be with you forever – the Spirit of truth, whom the world cannot receive, because it does not behold Him or know Him. You know Him, because He abides with you and will be in you (John 14:16-17). It is so wonderful to have You always right there by our side when we need help. Praise You that you are never too busy to answer the cry of Your children when we ask for help. For God Himself has said, “I will never leave you or forsake you” (Hebrews 13:5).

Thank You for providing a way to build our spiritual muscles so we are strong and fit and ready to handle and conquer any temptation.  No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). Praise You that the way to succeed in defeating temptation is not by our own power but it is by relying on You. It is the same way to win in entering heaven . . . thru Your righteousness. Heaven is available not by any amount of good works (Ephesians 2:8-9), but Your children enter thru Your power and righteousness.  He made the One who knew no sin to become a sin offering on our behalf, so that in Him we might become the righteousness of God (Second Corinthians 5:21).

I choose to spend time training for battle in the spiritual gym. I will be aware that sin is deceitful, so I ask you to open my eyes to see any sin in my life. I accept the responsibility to train for battle by making my relationship with You as the most important thing in my life. I will fill my mind with thoughts of Your power and love, especially at night before I sleep, I will meditate on how you always win every battle. My mind will think over how great, powerful, wonderful and loving you are. I choose to make time to talk to you in prayer – not just prayer that asks and petitions, but as the powerful prayers of David begin with praise, then petition of asking and end with confidence of your supreme power over all circumstances (Psalms 52-64, 140-143 . . .) so my prayers will be full of much praise for You! Also, as Paul prayed for others to grow in You, so I will pray for new believers in other countries to grow strong in You. I mention you in my prayers – that the God of our Lord Yeshua the Messiah, our glorious Father, may give you spiritual wisdom and revelation in knowing Him. I pray that the eyes of your heart may be enlightened, so that you may know what is the hope of His calling, what is the richness of His glorious inheritance in the kedoshim, and what is His exceedingly great power toward us who keep trusting Him – in keeping with the working of His mighty strength (Ephesians 1:16b-19).

I will make time to meditate on the Truths of Your Word. I won’t just read, but I will also rethink the passage and absorb its wonderful truths. Sharing truths from Your Word with others will help both of us strengthen our faith. Your control of my life will extend beyond my mind and my time, to my money. As soon as I get finances, before I pay for anything else, I rejoice to give you tithes and offerings. You have first place in my heart and it is a joy to serve such a loving and wonderful Heavenly Father. I rejoice in the thought of being victorious in temptation battles because I have trained in the spiritual gym for victory by setting my mind/heart on you as top priority and I have made You first place in my time and finances. I look forward to loving on You for all eternity. In Yeshua’s holy name and power of His resurrection. Amen

All who are led by God’s Spirit are God’s children (8:14a). Our status as a child of God is not determined by our obedience. Our status as His child is based on the faithfulness of YHVH and what He does for us (see the commentary on The Life of Christ Bw – What God Does For Us at the Moment of Faith). God’s children are secure in Him even when we are not as responsive and obedient to His leading as we should be. But that doesn’t mean we will always feel secure. The believer who neglects the study of Scripture, who neglects ADONAI in prayer, who neglects fellowship with God’s people, and who is careless about his obedience to YHVH will invariably have doubts about his salvation, because he is indifferent about the things of God. Even for the obedient child of God, doubts about his relationship to the LORD can easily slip into the mind during times of pain, sorrow, failure, or disappointment. The Adversary of God’s people, is always ready and willing to take advantage of such circumstances to plant seeds of doubt and uncertainty.²¹⁹

Paul continues to shower his readers with the benefits of being believers. For you did not receive a spirit of slavery to bring you back again into fear (8:14b). Here he says that we are no longer chained to fear – fear of God’s wrath, of death, or of where we will finally end up. We are not slaves to fear. On the contrary, you received the Spirit of adoption (Ephesians 1:4-5; John 1:12; Galatians 3:26-29), who makes us His children and by whose power we cry out, “Abba Father!” (that is, “Daddy!”) (8:15). When we place our faith in Messiah, God becomes our Father, we become His children, other believers become our brothers and sisters, and the Messianic congregation or church becomes our spiritual family. The family of God includes all believers in the past, the present, and the future. The only way to get into God’s family is being born again into it. You become a part of the human family by your first birth, but you become a member of God’s family by your second birth (see the commentary on The Life of Christ Bv – Jesus Teaches Nicodemus).²²⁰

The Ruach Himself bears witness with our own spirits that we are children of God (8:16). That is, God makes certain that His children know they are His children. Because of His Spirit living in our hearts, our own spirit recognizes that we are always privileged to come to YHVH as our loving heavenly Father. But here, Paul doesn’t have in mind merely some mystical small voice saying we are saved. Rather, there is evidence of our salvation when we bear spiritual fruit (Galatians 5:22-23). Not only does the Ruach testify that believers are God’s children, but He guarantees that we will never be removed from the family. He ensures our future resurrection: If the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through His Ruach living in you (8:11).²²¹

And if we are children, then we are also heirs, heirs of God and joint-heirs with the Messiah (Revelation 20:4-6) – provided we are suffering with Him in order also to be glorified with Him (8:17). We are the recipients of every spiritual blessing (Ephesians 1:3) now, and in the future we will share in all the riches of the Messianic Kingdom. Sharing with Yeshua Messiah, however, involves more than anticipating the glories of heaven. For our Lord, it involved suffering, abuse, and crucifixion; therefore, being joint-heirs with Messiah requires that we suffer with Him.²²² Yeshua said: If the world hates you, understand that it hated Me first. If you belonged to the world, the world would have loved its own. But because you do not belong to the world – on the contrary, I have picked you out of the world – therefore the world hates you. Remember what I told you, “A slave is not greater than his master.” If they persecuted Me, they will persecute you too (John 15:18-20a). But after we suffer with Him, we will also be glorified with Him. To the extent that you share the fellowship of Messiah’s sufferings , rejoice; so that you will rejoice even more when His Sh’khinah is revealed . . . our certain hope, which is the appearing of the Sh’khinah of our great God and the appearing of our Deliverer, Yeshua the Messiah (First Peter 4:13; Titus 2:13).

The Indwelling of the Ruach
8: 9-11

The indwelling of the Ruach DIG: What is the difference between being baptized in, by, and with the Ruach Ha’Kodesh, and being continually filled with the Ruach? How do we see evidence of the Trinity here in these verses? Who was the Divine Agent of Messiah’s resurrection? Why, and how should that be an encouragement to you?

REFLECT: What kind of a grade will you give to your walk with the Ruach? When you are going through a spiritually dry time in your life, what do you do to get out of it? Do you pray, “Lord fill me with your Ruach?” When unhealthy thoughts enter your mind, what have you found most helpful in dealing with them? What is our rock-solid hope even in tough times?

Keep on being filled with the Ruach.

Paul now turns to address his readers directly. But you, as believers, you do not identify with your old nature but with the Ruach – provided the Ruach of God is living inside you (8:9a). In a marvelous and incomprehensible way, the Spirit is not only living inside the believer in the sense of position, but He lives in him as His home. The Ruach Ha’Kodesh has a ministry to perform in him, namely, to give him victory over his [sin nature] and produce His own fruit. Thus, the saved person is not in the grip of his [sin nature], but under the control of the Spirit as he yields himself to Him.²⁰⁸

For anyone who doesn’t have the Ruach of the Messiah doesn’t belong to Him (8:9b). The person who gives no evidence of the presence, power, and fruit of God’s Spirit in his life has no legitimate claim to Messiah as Savior and Lord. The person who demonstrates no desire for the things of God and has no inclination to avoid sin or passion to please ADONAI is not indwelt by the Ruach, and thus doesn’t belong to Yeshua. In light of that sobering truth, Paul warns those who claim to be believers: Examine yourselves to see whether you are living the life of trust. Test yourselves. Don’t you realize that Yeshua the Messiah is in you? – unless you fail to pass the test (Second Corinthians 13:5).²⁰⁹

Some are confused by the fact that there are people who come into their place of worship and for all intents and purposes appear to be saved. They dress the right way and say the right things. They serve on committees and might even be teaching a class or two. But they are wolves in sheep’s clothing (see the commentary on Jude, to see link click Ah – Godless People Have Secretly Slipped In Among You). Eventually, when their rotten fruit is revealed, some will ask if they were even saved to begin with? The answer would be, “No, you can’t lose your salvation” (see the commentary on The Life of Christ Ms – The Eternal Security of the Believer). Those wolves were never saved in the first place. John teaches that they went out from us, but they weren’t part of us; for had they been part of us, they would have remained with us; but they went out, showing that they were never believers (First John 2:19).

There are two distinct ministries of the Ruach:

First, YHVH seals us with His Ruach (Ephesians 1:13-14; Second Corinthians 1:21-22), and baptized (in the Greek aorist tense, pointing to a past completed action) in, by, and with the Ruach ha-Kodesh (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33; Acts 1:5, 11:16), into the Body of Messiah (Galatians 3:27; First Corinthians 12:13) at the moment of salvation. Hence, there is only one baptism (Ephesians 4:5). It is something that we don’t cooperate in with God, it is His sovereign act.

Secondly, there is the filling of the Ruach. You are sanctified, this is something that you cooperate with God and is ongoing. This speaks of your daily walk with the Lord. Through filling, God pours out His love through your life to others and sets you apart for His holy use. In the Scriptures to be filled is used to mean “to be controlled by, or be under the influence of something or someone else.” To be filled with the Spirit, therefore, is to be controlled or strongly influenced by the Spirit. Don’t get drunk with wine, because it makes you lose control. Instead, keep on being filled (in the Greek imperfect tense, pointing to continuous action) with the Ruach (Ephesians 5:18). As drunkenness affects behavior for evil, being filled with the Ruach affects a person for good. As a drunken person is under the control of wine, so a Ruach filled person is under the control of the Ruach. This does not make you a robot, without your own will. Rather, you freely comply with the Ruach and His purposes and His Word. That is what it means to be “spiritual.”

The filling of the Ruach is commanded by God: keep on being filled with the Ruach, literally, stay filled (Ephesians 5:18). As imperfect humans, we are leaky vessels of clay, and we need to be constantly refilled. This was true even for the apostles (Acts 2:4, 4:8 and 31, 9:17, 13:9). This continuous condition of being filled with the Ruach is dependent on our submission to the Spirit. You may wonder, can a believer resist the Ruach and still be a believer? Yes, people can resist the filling of the Ruach. Therefore, the challenge we have as believers is to be controlled by the Ruach and not our flesh. This is why we have believers at so many different levels of relationship with Yeshua. Some have a closer walk with the Ruach than others. Some believers have love, joy, and peace while others are depressed and anxious.²¹⁰

However, still addressing his readers, assuming that Messiah is in you, then, on the one hand, the body is dead because it’s [sin nature]. The body here is the believer’s human body. The word spirit (Greek: pneuma, meaning breath, spirit, wind) here does not refer to the Ruach, which is not a logical contrast to the human body, but to the human spirit, that part of the person which gives them God-consciousness and enables them when that spirit is made alive by the Ruach Ha’Kodesh, to worship ADONAI. The believer’s human body is dead in the sense because of its [sin nature], Adam’s sin which brought both spiritual and physical death to each member of the human race. But, on the other hand, [the spirit is alive] because God considers you righteous (8:10). The believer’s spirit is alive in that the Ruach Ha’Kodesh energizes it with divine life which results in his or her being declared righteous.²¹¹

The interchange of the titles Ruach of God and Ruach of Messiah in 8:9 argues strongly for the deity of Yeshua Messiah. This statement also makes it clear that the indwelling presence of the Ruach Ha’Kodesh is the identifying mark of a believer in Yeshua Messiah (First John 3:24 and 4:13). Another significant fact is that here 8:10 equates the indwelling presence of Messiah (Messiah is in you) with the indwelling presence of the Ruach Ha’Kodesh below in 8:11. All this adds further support to the biblical doctrine of the Trinity.

And if the Spirit of the One who raised Yeshua from the dead is living in you, then the One who raised the Messiah Yeshua from the dead will also give life to your mortal bodies through His Ruach living in you (8:11). It was again the Ruach Ha’Kodesh who was the Divine Agent of Messiah’s resurrection. And just as the Spirit lifted Yeshua out of physical death and gave Him life in His mortal body, so the Ruach, who lives in the believer, give to him life now and forever (John 6:63; Second Corinthians 3:6).²¹² Therefore, God’s powerful Ruach, living in us, guarantees that YHVH will fulfill His promises and give us rock-solid hope even when passing through times of distress and apparent despair.²¹³

Dear Powerful and Living Heavenly Father, Praise You for not only giving us eternal life thru the righteousness of Yeshua (Second Corinthians 5:21); but You also give us life right now on earth by the Ruach Ha’Kodesh living within those who love you.  After you heard the message of truth – the Good News of your salvation – and when you put your trust in Him, you were sealed with the promised Ruach Ha’Kodesh. He is the guarantee of our inheritance, until the redemption of His possession – to His glorious praise (Ephesians 1:13-14)!

Thank You for giving Your children a Helper Who lives within us and is there to help and to guide us when any temptation comes. No temptation has taken hold of you except what is common to mankind. But God is faithful – He will not allow you to be tempted beyond what you can handle. But with the temptation He will also provide a way of escape, so you will be able to endure it (First Corinthians 10:13). What a joy it is to know You, to love You and to follow You. Even when hard times come and I am mocked and laughed at because of my love for You, I will keep my eyes on Your great love and the joy of living with You forever in heaven for all eternity. I will not give in to temptation to retaliate at those who hurt me, but I will choose to pray for them to come to open their hearts to love You as their Lord and Savior. In Yeshua’s holy name and power of His resurrection. Amen