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8 there's so much in that chapter I thought we'd do it again now actually we will be beginning Romans 910 and 11 with this morning's message but we're going to start by
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reading from verse 31 of chapter 8 through the end of the chapter I'd like to ask Ariel if You' pray for the ministry of the word this morning Romans chapter 8 beginning in
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verse 31 What then shall we say to these things if God is for us who is against us he who did not spare his own son but
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delivered him up for us all how will he not also with him freely give us all things who will bring a charge against God's elect God is the one who justifies
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who is the one who condemns Christ Jesus is he who died yay rather he who was raised who was at the right hand of God who also intercedes
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for us who shall separate us from the love of Christ shall tribulation or distress or persecution or famine or nakedness or Peril or sword just as it is written for
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thy sake we are being put to death all day long we were considered as sheep to be slaughtered but in all these things we overwhelmingly conquer through him who
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loved us for I am convinced that neither death nor life nor angels nor principalities nor things present nor things to come nor powers nor height nor
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depth nor any other created thing shall be able to separate us from the love of God which is in Christ Jesus our lord let us
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pray Heavenly Father it is a blessing to be reminded In this passage that in you through the work of your son Jesus Christ we have
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forgiveness and yet we also know that you are true to your spoken word that you will not allow
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unrighteousness to unrighteousness to continue and so for us as your people we pray that no un righteousness will be bound in US you will purify us as pure
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gold to that end I pray that your servants invested work of this past week would be blessed that the Holy Spirit would be active as he preaches both in
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his words and in our hearts that unrighteousness will be remed rightous will be grown up in Us in Christ's name we pray amen
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amen Romans 9:10 and 11 probably the most familiar piece of scripture chapters that we understand go together comparable for example to the olvet discourse in
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discourse in Matthew Romans 9 101 however have caused a great deal of of discussion within scholarly Circle scholarly Circle trying to figure out what they're saying
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and how they fit into Paul's letter the conclusions vary between a a parenthetical statement that Paul is making to the climax of his entire
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letter one 20th century scholar posited that Paul found one of his sermons that was lying on the desk nearby and decided just to stick it in
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to his letter between chapters 8 and 12 most people don't follow that silliness but how do we relate to what how does it
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relate to what goes before and what comes after is this a parenthetical statement listen as I read again I'm going to go back to verse 37 of chapter
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8 where Paul writes but in all these things we overwhelmingly conquer through him who loved us for I am convinced that neither death nor life nor angels nor
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principalities nor things present nor things to come nor powers nor height nor depth nor any other created thing shall be able to separate us from the love of God which is in Christ Jesus our lord I
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urge you therefore Brethren by the mercies of God to present your bodies a living and holy sacrifice acceptable to God which is your spiritual service of
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worship and do not be conformed to this world but be transformed by the renewing of your mind that you may prove what is the will of God that which is good and
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acceptable and acceptable and perfect that works doesn't it you notice I jumped over from the end of chapter 8 to the beginning of chapter 12 and in fact the end of chapter 8 does
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seem to be a climax and a conclusion of the great gospel that Paul is presenting to this Roman congregation I mean how can you find a more apt
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fitting end to your theological section than by the doxology and the comfort of Romans 8: Romans 8: 31-39 and then after saying who can
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separate us from the love of God nothing no created thing therefore Brethren by the mercies of God present yourselves as a Living a Living Sacrifice yeah that works so we're going
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to just stick an arbitrary sermon in between those passages no that's not what you do if Paul wanted to append a sermon
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somewhere he could have put it elsewhere but but not between the Glorious conclusion of chapter 8 and the exhortation which is equally glorious in Romans 12: 1 and
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2 and therefore if Romans 9:10 and 11 are original which by the way there is no doubt in the manuscripts not the slightest doubt that
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these three chapters have always been where they are in every copy of the letter to the Romans that we have so if they're there they were meant to be there now I
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would submit to you that they are in fact a parenthetical statement but that does not mean they're not important many parentheses in in all writings are intended to explain
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something that has just been said to answer a question that would naturally come but to do it in a way that yes it kind of interrupts the flow but it's not
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meant to you're still in your mind to go from what was said before the parentheses to what was said after the parenthesis for ex for example in John 7
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we at the Feast of booths we hear Jesus telling everybody to come unto him and that those who would come unto him out of them would flow rivers of Living
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Water Well John to make sure that everybody understood exactly what Jesus was saying adds a parenthetical statement he says that he that he spoke
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of the spirit which had not been given and he goes on and says the spirit had not yet been given because Christ had not yet been glorified that's a parenthetical
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statement but it's rather important it's clarifying what Jesus had just said and now we understand what that prophecy of rivers of Living Water meant that it
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would be the Holy Spirit coming in and then pouring out of God's children in Christ and so just because that Romans 910 and 11 are a parenthetical statement
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does not by any means mean that they are less important than what goes before and what comes what comes after this is admittedly a very long
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parenthesis I think if you were to submit this composition to your instructor they would suggest that you rewrite it somewhat to have three chapters inside the parenthesis is quite
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unusual but even that should tell us something some commentators consider that these chapters to have been added later as I mentioned but they're not
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following in their understanding of Paul's letter the the method the logic that we've talked about before and that is Paul often introduces a concept in a
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short passage and then goes on to something else only to pick it back up later in death so what we're actually dealing with here in Romans 9:10 and 11 takes us back to
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the opening of Romans 3 where Paul says then what advantage has the Jew or what is the benefit of circumcision great in every respect
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first of all that they were entrusted with the Oracles of God what then and here's the key verse three what then if some did not
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believe their unbelief will not nullify the faithfulness of God will it may it never be rather let God be
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found true though every man be found a liar but I'm not going to deal with that Paul says I'm going to deal with the universal sin of Jews and Gentiles so
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that I can bring all under the Judgment of God and present to you the Gospel of Jesus Christ and then I'm going to deal back in in chapter n with what I started to
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say and chapter 3 did the unbelief of Israel nullify the faithfulness of God what he's going to take three chapters to say no and to explain to what us that
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negative and how the unbelief of Israel did not change the plan of God did not alter the flow of redemption history and by no means indicates that God is
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Unfaithful and so yes it is a parenthesis now many more modern especially since the Reformation more modern commentators believe that Romans 9:10 and 11 are
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actually the climax of the letter and they do this within the reformed tradition because it's in this section that we find two of the key
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doctrinal components of reformed theology first of all predestination we find election in this section this is one of the locus classicus of the of election and so
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Scholars will will turn to that for example Romans 9:1 for though the Twins were not yet born and had not done anything good or
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bad in order that God's purpose according to election might stand it was said that the Elder should serve the younger well that's election and so the
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the Calvinists say okay here's that's what's that's what's big about this the Lutheran on the other hand they're going to go to chapter 10 where we find the doctrine of justification by faith and so the climax of Paul's letter
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is in chapter 10: 9 and 10 where we have that very familiar Evangelistic passage that if you confess with your mouth Jesus as Lord and believe in your heart
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that God raised him from the dead you shall be saved for with the heart man believes resulting in righteousness and with the mouth he confesses resulting in
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Salvation now indeed those are glorious verses but they're not the heart of these three these three chapters so while this is a parenthesis it is no less important because of that
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and while there is much said in this that is incredible and glorious I do not believe these chapters are the climax of Paul's letter I think I just reread the climax in chapter 8 I
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I don't know how anybody could could not see that to be a climactic ex explosion of joy and praise to God in the closing
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verses of chapter 8 This Is Not A Treatise on Election even though the concept is dealt with it nor is it A Treatise on justification by faith in spite of chapter 10: 9 and
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10 we have to remember the setting that Paul is planning on going to Rome and as I have posited I think it's correct he is he is anticipating
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further missionary work Beyond Rome eventually as he says to Spain so it seems reasonable that he that he change his Port of embarcation from Antioch
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which is good for Asia Minor and even to AA and Corinth that's not too far away but frankly to try to minister to the Western Mediterranean World from Antioch
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would introduce a Year's worth of travel just to go back and forth there's Rome Rome already has a Christian congregation I will introduce myself to
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them I will introduce my gospel to them in the hope that we might impart to one another spiritual blessings and also that they might support me as I move on
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into the Western Roman world with the Gospel of Jesus Christ and so this is a presentation of the Gospel all the way through and looking at it that way I
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think helps us understand why Romans 910 and 11 are where we find them that there is a is a tremendous tension in Paul's message and
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again he introduces that tension back in chapter 3:3 what then if some did not believe their unbelief will not nullify the
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faithfulness of God will it and he cannot leave his answer to Simply may it never be he even he cannot leave his answer
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with the assertion let God be found true though every man a liar he he needs to show why it is not true that Israel's unbelief somehow
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impacts the faithfulness of God we don't really feel the tension that Paul must have felt that all Jews must have felt Israel's unbelief is not merely a sorrow
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to him it is a theological challenge of of incredible magnitude one commentator says the fundamental issue in Romans 9-1
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is not predestination nor is even the salvation of Israel at the Forefront of Paul's thinking is God's faithfulness to
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promises consider where we find Romans 9:10 and 11 in the light of the passage I just read in Romans in Romans 8 if God is for us who can be against us
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we are more than conquerors through God through Christ who loved who loved us why us why then has Israel not
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believed I I want you to to try to meditate on that reality we read those passages in Roman 8 and we take great comfort from them because what they tell us is that we can rely on God that God
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will do what he promised right well the natural question even from a Believer is well then what about Israel they've been God's people for500
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years why don't they believe why have they rejected their Messiah when we can see so clearly we wonder that today we can see so clearly that Jesus alone is
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and must be the Fulfillment of God's prophetic promises so why then do the Jews not believe this seems to say Paul you want us to rely on God's
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faithfulness and and to trust him to fulfill his promises what about Israel what do you say to that and we need to to feel the tension that that
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reality brings that Israel's unbelief as one author says seems to rip a whole into this the whole course of Salvation
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history it it is Abraham who was called out of her of the CIS it it was Moses who received the law in Mount Si it was David who received
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the Covenant of a of a Perpetual kingship and kingship and Dynasty all of the blessings and oracles and promises and the prophets Paul goes over and enumerates all the blessings of
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Israel has come to them and yet when their Messiah shows up the vast majority of the country rejects him what do you make of that Paul why
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are you asking me even telling me that I can rest assured in the promises of God if after 1500 years of special Revelation and relationship God can even
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bring a majority of his own people how can the church take security in his his
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faithfulness we may not have the boldness to verbalize such a question but unbelievers don't have such a scruple unbelieving Jews that Paul
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faced day in and day out but even Gentiles especially Gentiles especially prelit when they hear the gospel when they hear Romans 8: 31-39 and they think all that oh that
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really sounds good that sounds great a God who is faithful to his promises and now would you mind explaining Israel we have been a Jew Free
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Church and I don't mean Fellowship Bible Church I just mean Christianity for so long that we no longer realize what incredible theological tension the
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unbelief of Israel presented to the apostles and to the early Christian Church it's almost like all of this was prepared an entire Feast was spread all
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the promises were made for one nation and as Jesus said that Kingdom will be taken from you and given to another more deserving of it and yet that more deserving was not deserving at all it
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was the was the Gentiles who had been left to their own devices God had essentially turned their back on them they were without hope and without God in the world and all of a
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sudden where where it is said you are not a people it shall be said You Are My People Paul actually uses that in Romans 9:10 and 11 what's up with
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this how did we get in how did we wild branches get grafted in and the natural branches cut off and then we're supposed to rely on the faithfulness of God when
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he couldn't even bring 51% of his own people into the kingdom of Jesus Christ and really there is no indication that even a large minority of
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Israel and that day did in fact believe yes there were thousands on Pentecost 3,000 were baptized in one day no doubt there were many who accepted Jesus as
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Israel's Messiah but the majority of the country did not not only in Palestine but throughout the diaspora Paul would go to the synagogues
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and then more chances than not he would shake off the dust from his feet and go to the to the Gentiles what is up with that we need to understand that that really
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strikes at the heart of the faithfulness of God now another way that we've gotten around this is that we frankly ignore the Old
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Testament we have come to believe even though we would not articulate this way but we've heard so much teaching we come to believe that Jesus and then Paul
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started Christianity and and this where it all began you know and so the church is where it's at and we really don't think much about the fact that Israel was essentially rejected because they
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rejected their Messiah we don't give much thought to that anymore because our Christianity starts in Acts chapter 2 ra rather than Genesis chapter
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3 we've kind of truncated most of the story and we come in two-thirds of the way in and say that's where our St Story begins no that would be a different
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gospel and if it's a different gospel Paul says to the Galatians what let him be a cursed who brings a different gospel whether man or Angel if he brings a different gospel than as he
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calls in Romans my gospel the gospel of God the Gospel of Jesus Christ let him be anathema and so those who Who start their gospel in Acts chapter 2 at
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Pentecost let him be a cursed rather start your gospel back in Genesis 3 when God promises the seed of woman will crush the Serpent's head that's where it
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begins and then it progresses and we can follow we can see him calling Abraham and then making for himself a people and then giving them the land and the law and blessing them and disciplining them
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we understand all of that and all of a sudden boom they're out and the Gentiles are in we read about the cutting off of natural natural branches but if you really realize what happened that the
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olive tree has been essentially stripped not just a branch here or there uh one unbelieving Jew there two over there no it's essentially
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it's essentially stripped because only a remnant of Israel believes it's stripped so much that there's plenty of room to graft Gentiles in and he's been grafting Gentiles in
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for 2,000 years and there's still room for more and there's even room for the natural branches to be grafted back in but this is dramatic and traumatic and
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when when we read Paul say in Romans 9:1 I am telling the truth in Christ I am not lying my conscience bearing me witness in the holy spirit that I have
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great sorrow and unceasing grief in my heart do you read any such thing in Paul elsewhere there's only one other place
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where I find the pathos of Paul this in tense and that is in the letter to the Galatians when he says I am as in the pain of childbirth that Christ might be
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formed in you again and he gets angry and in Galatians when he's talking about the judaizers who want the Gentiles to be circumcised he says I
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wish they would emasculate themselves so he can he can get angry and he can be harsh with his words but in terms of the depths of sorrow and anguish this is
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perhaps the most point poent passage we have in all of his letters listen to what he what he says for I could wish that I myself were
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a cursed separated from Christ for the sake of my brethren my Kinsmen according to the
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flesh really I remember reading in the Puritans it was a big thing in that era to say that that that even if God were to cast me in hell
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I would glorify him for for it and when I read that I'm like no you wouldn't because that's why you're being cast in hell because you won't give God the
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glory you won't give God the thank there's nobody in the pit of Hell glorifying God but this idea that that I would I would I would consider myself
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frankly I don't want to be cut off from Christ even for you guys okay sorry I mean I don't I don't feel that I mean I can understand feeling that for a child
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but really to think of being cut off from Christ that another might be saved well no Paul wants to be cut off he envisions being cut off for a people to
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be saved and I don't think it's because Paul was such a nationalist that he that he always wore the Israeli flag on his lapel you know I don't think that was it I think he was
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struggling with the fact that these are the people to whom God promised what he is now delivering to the Gentiles through Jesus Christ and he he is deeply
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anguished because they are not receiving it and he is also frustrated in his presentation of the gospel because their rejection of Israel's Messiah seems to
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speak the lie to God's faithfulness which is at the heart and Foundation of his gospel let God be found true though every man a liar whether je or
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Gentile so we we we get into the heart of Christ I'm sorry of Paul and and ask the question what what is it about this Rome
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to whom he is writing is already a mixed Community we know there are Jews there we know there are Gentiles there and it's the the verses or the passages 910
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and 11 not only look back to chapter 3 they also answer the question of Romans chapter 8 if God is for us what about Israel but they're going to look ahead to Romans 14 where Paul deals with the
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interner relationship of Jews and Gentiles in the church at Rome he's heard enough about the Roman congregation to know that the position of Jews within the church was was was
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being challenged and the whole idea of Israeli unbelief or Israelite unbelief is a challenge because it seems that God has failed
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because Israel has refused to believe but that conclusion is completely unacceptable to Paul to say that God's promises were
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contingent on Israel is also unacceptable to unacceptable to him and so this is a problem the unbelief of Israel that the church has
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dealt with and has realized but they have dealt with it in simplistic ways that have really not answered the question at all for example God has put
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Israel on hold that's the answer of dispensationalism that that God intends to fulfill all of his promises to Israel during the Millennium after he has taken
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the church out of the way he's going to get back to his program with Israel and Paul says may it never be or there's another response that we find more within reform Theology and
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that God has replaced Israel with the church and that we don't really think about Israel anymore because Israel has become the church we are the Israel of God
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Galatians chapter 6 and that is not the correct interpretation of that passage so Paul says again with that replacement theology he says may it never be he's
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going to deal with those types of questions because he is saying to them again that I am not bringing you a new religion I'm not I'm not inventing ing
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Christianity as so many will think look back at chapter 1 where he says that he was an apostle set apart for the gospel of God which he promised beforehand
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through the prophets in the Holy scriptures okay he has already established at the opening passage of his letter that this is the same
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salvation that God has always promised but we have a huge question that we need to answer and that is what
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about Israel one writer says Paul is concerned that Israel's unbelief has ruptured The Continuous course of Salvation history the people promised so many blessings
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have it seems been disinherited not just sent into Exile but completely but completely disinherited what do we do with that
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as I said the church has felt these tensions as it reads its scriptures which include of course the scriptures of the Jews the Old
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Testament theories have been proposed to deal with Israel's unbelief but they all found her on the rocks of Romans 9 10 and 11 this is a complex
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problem and it cannot be answered with a simple or simplistic answer and I want to go over these as we kind of look at an overview of these passages before we
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dig in and so the first simplistic solution is the Armenian solution that it was Israel's unbelief you see we we see human Free Will here
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God has through his love made the final decision contingent upon Fallen man that that again is the Armenian solution to the problem
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God so loved Israel that he allowed her to choose her own way well Paul does not accept this solution he says in chapter 9:1 16 so
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then it does not depend on the man who Wills or on the man who runs but on God who has who has Mercy he he's going to show us that
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actually Israel's unbelief has had no effect on the Redemptive purposes of God it hasn't it hasn't diverted them it
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hasn't caused him to to reject them because of their unbelief and so the Free Will option is a simplistic solution to a complex
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problem and being as with most simplistic Solutions it's false I mean it's easy for us to understand you know at the end of the day God couldn't make them come in that you know he just won't
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do that God won't drag us Kicking and Screaming into heaven you know he just won't which frankly as we read Paul in Romans means ain't none of us going to heaven because if he doesn't overcome
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our unbelief if he doesn't overcome our rebellious Nature by giving us a new nature there's none of us that will be saved and so we can't blame Israel's
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unbelief as being the cause of God's failure or as Paul will put it the failure of God's word again Paul would say may it never be
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I already mentioned the other simplistic solution that Israel's on hold until the Millennium Paul considers himself the Apostle to the Gentiles but dispensationalism calls him the Apostle
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of Plan of Plan B that God didn't work out plan a Israel's unbelief being so stubborn it shocked God he thought my word I send my
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son and he will die for them and they still don't believe and so God develops a new plan that he'll he'll just basically put Israel on hold for a while and for at least 2,000 years he will
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take his grace to the Gentiles while preserving His People Israel and then at some point in the future he will remove his church and he
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will return to dealing with the promises that he had made to Israel do you really think Paul would agree with that does does that notion of God's salvation plan fit with what Paul says elsewhere much
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less Romans 910 and 11 no he would not accept that he says in chap 11: 1-5 it's more lengthy I'm just going
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to quote one passage I say then God has not rejected his people has he may it never be frankly I do not know how
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dispensationalism could survive a walk through no Romans 9:10 and 11 it just won't happen because there is at no point in time that we read that
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God has put Israel on hold but rather that through the gospel going to the Gentiles God is provoking his people to jealousy Paul points out that he himself is a Jew and that God has not rejected
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his people may it never be that classic phrase that he uses in this letter and then the other one that is more common to reformed theology God simply replaces
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Israel with the church but you see Paul doesn't plant a new olive tree in Romans in Romans 11 there's so many people both in
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dispensationalism and in reformed theology that think that the church is something completely different than Israel Israel is still the Covenant people of God the Olive Tree that
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Sprouts from Abraham is the tree into which Gentiles are grafted there's only one tree that tree
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does not become wild through a grafting in of wild branches it Remains the native Covenant tree that grew out of the promise to Abraham that's Paul's
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point and so the church does not replace Israel he says in later in chapter 11 for I do not want you Brethren to be uninformed of this mystery lest you be
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wise in your own estimation a partial hardening has indeed happened to Israel until the fullness of the Gentiles has come in a partial
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hardening but it's still Israel do you see that throughout his letters even though he speaks of the equality of the Jew and the Gentile
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first in sin but then also in the gospel to the Jew first and then the Gentile he never Blends them into some third thing they're still Jews and
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Gentiles there's no other distinction in terms of their salvation their worth before God or their need of Grace but nonetheless he maintains the identity of Israel all through his
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letters so the church does not replace Israel Israel has not been put on hold until the Millennium and this is not
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hinge on our own free will keep those points in mind as we go through the passages because Paul cannot just simply say those things he has to
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show those things from the Old Testament scripture and I think it's very interesting that in these three chapters we have the highest concentration of Old
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Testament quotations and Illusions than in any other section of Paul's writings including all of his letters and so like he says in chapter 1
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verse one that this was given through the prophets and the holy scriptures excuse me verse two he's now going to show that in Romans 9:111 and he's going to show that the word of God has not
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failed listen to chapter 9 verse 6 he's talking about the fact that that Israel has rejected the Messiah he says but it is not as though the word of God has
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failed for they are not all Israel who are Israel Romans 9-11 is is not here to help us figure out what has happened
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what is happening and I'm thinking of the current state of Israel in the Middle East or what will happen as people talk about the Rapture and the tribulation and the Millennium that's
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not what these chapters are here to tell us despite the shocking reality of Israel's unbelief and I I would say that
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we're not going to understand these chapters unless we appr appreciate how shocking their unbelief really really was how theologically damaging it could
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have been how it strikes at the heart of the faithfulness of God and why we then have these three chapters but even in the the light the
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shocking reality of that unbelief the word of God has not failed the promise remains fulfilled in
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Jesus Christ for the Jew first and then the Gentile so as we read through these chapters try to try to Envision what was
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reality for reality for Paul in the first century we we don't have that sense anymore because frankly we have considered Judaism to be a separate religion and many in the church today
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professing Christians consider Judaism to be a valid path to Salvation because they worship the same God Paul would say
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may it never be but their unbelief matters it presents a challenge to the gospel that he must address but if we're going to
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understand how he addresses it then our reading of Romans 910 and 11 need to end the same way his does and that is in
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chap 11: 33 oh the depths of the riches of the wisdom and knowledge of God how un searchable are his judgments and
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unfathomable his unfathomable his ways he ends in doxology not only has the word of God not failed but I when I'm done with this
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issue all glory will be to God let us pray father we do ask that you would open your word to us and help us to
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understand this very difficult passage in Paul's letter to the Romans but help us to understand what he was about that he was defending your faithfulness as it
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was his deep assurance that your word would not return to you void without fulfilling the purpose for which it was sent and we must have that same
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assurance that Bedrock of our faith not in our own belief in our own faith but rather in your faithfulness though man be a liar let
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you be found true father we ask that your word would redown to your glory and to our building up for we ask in Jesus
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name amen this morning as we celebrate the Lord's supper together I've asked Josh and Josiah to um to
