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

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