The Jews: Beloved Without Belief
As regards the gospel, [the unbelieving Jews] are enemies for your sake.
But as regards election, they are beloved for the sake of their forefathers. (Romans 11.28)
How can unbelieving Jews be enemies of the gospels and yet “beloved” in terms of divine election at the same time?
Paul qualifies his statement with two phrases: “as regards election” and “for the sake of their forefathers”.
First, unbelieving Jews are loved by God for the sake of their forefathers. They are a part of the people descended from Abraham (Romans 4.1), Isaac, and Jacob—renamed Israel—for whom the nation was named. While the Jews may have overemphasized physical descent (e.g. Matthew 3.9; John 8.33-40), that physical descent from the patriarchs means nothing in God’s providential plan swings too far in the opposite direction.
Second, Paul ties God’s special love for the Jews for the sake of the forefathers to divine election. When the word “election” occurs, people think of arguments about predestination. But that’s not what Paul has in mind.
Moses wrote the book of Genesis to present the context of Israel’s call to be God’s chosen people (Exodus 19.5-6). Genesis 1-11 presents a rebellious world opposed to God, scattered at the Tower of Babel. From among the lost nations, God chooses Abraham to be a mediator of divine blessing to those nations (Genesis 12.1-3). Abraham isn’t chosen to be saved automatically; he must exercise personal faith in the promise. He is chosen, rather, to be the vehicle of divine blessing to the world.
Moreover, not only Abraham personally but also his descendants—a nation that will arise from him—will become that vehicle of blessing (12.2-3). God chooses Abraham’s son, Isaac (21.12) and then Isaac’s son, Jacob (25.23, 28.13-14, 35.12-14). Jacob’s sons become the tribes of Israel, chosen (i.e. elect) and loved because of the oath God swore to the fathers (e.g. Deuteronomy 7.6-8; Psalm 105.6-11).
Paul simply repeats this theme in Romans 11.28. The nation of Israel was chosen in Abraham to receive God’s covenant love so that they might bring blessing to the Gentile world.
The argument of the New Testament is that Jesus, the perfectly obedient Jew, son of David, son of Abraham, is the true and proper heir of all the ancient promises (Matthew 21.38; Romans 8.17; Galatians 3.16; Ephesians 3.6; Hebrews 1.2). Those who have faith in Jesus, the heir, are ‘Abraham’s children’ and thus inherit those promises in Christ (e.g. Galatians 3.9, 29), whether Jew or Gentile.
The gospel going to the Gentiles expands the promised blessing to its originally intended destination. But many today think that the expansion of the Abrahamic promises has negated and cancelled the original core promises to Israel, that the Christian church is now the chosen people and Israel has been tossed aside without a future. Antisemites go a step further, seeing all non-Christian Jews as wicked and forever cursed. They consider them worthy of disdain and even hatred.
But this conflicts with the tension Paul maintains in Romans 11. The ancient calling of the nation of Israel is irrevocable, says Paul. Jews who reject Jesus may be the enemies of the gospel, but they are still beloved, being part of the ancient chosen nation commissioned by God’s promises.
Israel’s election was never based on their worthiness but on God’s character. He keeps His Word. His character has not changed, and the unbelief of the Jews does not nullify God’s faithfulness. Paul called the Romans (and he calls us) to reject prejudice and hatred, and to remain humble in the presence of a God who can do the impossible and often does the unexpected.
But as regards election, they are beloved for the sake of their forefathers. (Romans 11.28)
How can unbelieving Jews be enemies of the gospels and yet “beloved” in terms of divine election at the same time?
Paul qualifies his statement with two phrases: “as regards election” and “for the sake of their forefathers”.
First, unbelieving Jews are loved by God for the sake of their forefathers. They are a part of the people descended from Abraham (Romans 4.1), Isaac, and Jacob—renamed Israel—for whom the nation was named. While the Jews may have overemphasized physical descent (e.g. Matthew 3.9; John 8.33-40), that physical descent from the patriarchs means nothing in God’s providential plan swings too far in the opposite direction.
Second, Paul ties God’s special love for the Jews for the sake of the forefathers to divine election. When the word “election” occurs, people think of arguments about predestination. But that’s not what Paul has in mind.
Moses wrote the book of Genesis to present the context of Israel’s call to be God’s chosen people (Exodus 19.5-6). Genesis 1-11 presents a rebellious world opposed to God, scattered at the Tower of Babel. From among the lost nations, God chooses Abraham to be a mediator of divine blessing to those nations (Genesis 12.1-3). Abraham isn’t chosen to be saved automatically; he must exercise personal faith in the promise. He is chosen, rather, to be the vehicle of divine blessing to the world.
Moreover, not only Abraham personally but also his descendants—a nation that will arise from him—will become that vehicle of blessing (12.2-3). God chooses Abraham’s son, Isaac (21.12) and then Isaac’s son, Jacob (25.23, 28.13-14, 35.12-14). Jacob’s sons become the tribes of Israel, chosen (i.e. elect) and loved because of the oath God swore to the fathers (e.g. Deuteronomy 7.6-8; Psalm 105.6-11).
Paul simply repeats this theme in Romans 11.28. The nation of Israel was chosen in Abraham to receive God’s covenant love so that they might bring blessing to the Gentile world.
The argument of the New Testament is that Jesus, the perfectly obedient Jew, son of David, son of Abraham, is the true and proper heir of all the ancient promises (Matthew 21.38; Romans 8.17; Galatians 3.16; Ephesians 3.6; Hebrews 1.2). Those who have faith in Jesus, the heir, are ‘Abraham’s children’ and thus inherit those promises in Christ (e.g. Galatians 3.9, 29), whether Jew or Gentile.
The gospel going to the Gentiles expands the promised blessing to its originally intended destination. But many today think that the expansion of the Abrahamic promises has negated and cancelled the original core promises to Israel, that the Christian church is now the chosen people and Israel has been tossed aside without a future. Antisemites go a step further, seeing all non-Christian Jews as wicked and forever cursed. They consider them worthy of disdain and even hatred.
But this conflicts with the tension Paul maintains in Romans 11. The ancient calling of the nation of Israel is irrevocable, says Paul. Jews who reject Jesus may be the enemies of the gospel, but they are still beloved, being part of the ancient chosen nation commissioned by God’s promises.
Israel’s election was never based on their worthiness but on God’s character. He keeps His Word. His character has not changed, and the unbelief of the Jews does not nullify God’s faithfulness. Paul called the Romans (and he calls us) to reject prejudice and hatred, and to remain humble in the presence of a God who can do the impossible and often does the unexpected.