ISRAEL HAS HAD a very checkered relationship with God, at times close and blessed, at times distant and stressed. The greatest strain in that relationship occurred three and a half decades after Jesus’ rejection and crucifixion by the Jews, when God cast them out of the Promised Land. Later Christian theology, anchored in the writings of the Apostle Paul, developed what has been called ‘replacement theology,’ but more academically, supersessionism. The idea of this, at one extreme, is that God rejected the Jews forever in regards to their severe moral, ethical, and religious failure, and began a new and superior covenant in Christianity: “Spiritual Israel.” This concept, for both ill and good—became deeply rooted at various levels in Christian thought over the millennia due to the fact that Jews had been dispersed throughout the world and had no homeland.
This fallacy has been debunked in the last century, though there are still anchor points, due to the Jews having once again become a nation in 1948, fulfilling what had been previously misunderstood or disbelieved O.T. prophecy. Many now favor a dual-covenant theology, and here, at the beginning of such thoughts, Paul writes, “I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in, and in this way all Israel will be saved.” (Rom. 11:25-26a)
Paul had no such thoughts as were developed so irresponsibly to scripture by those who came in later times. He fully understood, and explained, God’s purposes for the Jews in the Diaspora and after, and that both the Jews and the Gentiles each had their respective—and one day collective—places in God’s ultimate resolution for mankind. He speaks of Jesus as the great reconciler, saying “For he himself is our peace, who has made the two groups one, setting aside in his flesh the law. His purpose was to create in himself one new humanity out of the two, thus making peace.” (Eph. 2:14-15)
Paul clarifies his intent and purposes by supporting his thoughts with a quote from O.T. prophecy. “The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.” (Rom. 11:26b-27; see also Isa. 59:20-21, Jer. 31:33-34, Heb. 8:10, 12) In both testaments the prophecy is inserted by inspiration of the Spirit, awaiting the time of revelation. This tells us that the Jews were rejected, but not forever. A time of such change is prophesied by Jesus: “They will fall by the sword and will be taken as prisoners to all the nations. Jerusalem will be trampled on by the Gentiles until the times of the Gentiles are fulfilled.” “(Luke 21:24)
God chose Israel to be priests to the world. In the Pentateuch, the first five books of the bible, Moses writes God’s words, “Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession. Although the whole earth is mine, you will be for me a kingdom of priests and a holy nation.” (Ex. 19:5-6)
Paul instructs further, “As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and his call are irrevocable.” (Rom. 11:28-29) Israel may have failed God during a very long time in human history, but from God’s perspective his covenant with them stands never-changing in eternal purpose.
And so also it should be from our perspective, for “God is not human, that he should lie, not a human being, that he should change his mind.” (Num. 23:19) Paul explains, with some complexity, “Just as you who were at one time disobedient to God have now received mercy as a result of their disobedience, so they too have now become disobedient in order that they too may now receive mercy as a result of God’s mercy to you.” (Rom. 11:30-31) The transaction of disobedience is not between Jews and Christians, though both are guilty, as Jesus himself says. “There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God.” (Rom. 3:22-23) Even here the future is anticipated, as the Greek gives a sense of uncompleted action; “And all are justified freely by his grace through the redemption that came by Christ Jesus.” (Rom. 3:24) God treats all according to his purpose, and with the same righteous hand of discipline. “For God has bound everyone over to disobedience so that he may have mercy on them all.” (Rom. 11:32)
God’s resolution of his purposes for a unified people to glorify him are found illustrated in the Book of Revelation. “It is done. To the thirsty I will give water without cost from the spring of the water of life. Those who are victorious will inherit all this, and I will be their God and they will be my children.” (Rev. 21:6-7) The angel shows John the “Holy City, Jerusalem, coming down out of heaven from God. The glory and honor of the nations will be brought into it. Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life.” (Rev. 21:10:27)
Instead of letting ourselves get caught up in minutia of convoluted interpretations of scripture, and using those to divide denominations or entire religions, let us look at our brief spot in the story through the lens of God’s view of history. Understand this: “God is love.” (1 John 4:16b) And because of this singular truth, let love be our guide during our confusing times . “Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus.” (1 John 4:16c-17)
Q. How narrow—or wide—is my view of God’s redemptive mission for Jesus?
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