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Romans 10:16-11:32 · Providence Baptist Church - Sermons

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Please take out your copy of God's Word, which I hope you brought with you this morning, and turn to Paul's letter to the Romans chapter 10.
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To be honest and humble this morning, I have been dreading coming to this point in the book of Romans.
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And by this point, I mean chapter 11, verse 26, which we're going to get to today, if you can believe it or not.
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But, beginning in chapter 9, I have been wrestling with the meaning and the implications contained in such difficult, difficult text.
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I have taken some comfort in kind of widely reading and seeing that I'm not the only one, a bit confused by it.
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I take comfort that Peter himself, the apostle in 2 Peter chapter 3, verse 16, said that there are some things in Paul's writings that are hard to understand.
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Even Peter himself was a tad confused at times.
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I have been actually kind of physically in anguish over the bearing and the meaning of this text that we're going to get to today.
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You're going to think I'm crazy.
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We are going to go from chapter 10, verse 16, through chapter 11, verse 32, taking a particular look at Israel and the meaning.
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What is Paul getting at about Israel?
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How is it that the grace of God is relating to Israel?
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And that has been really the argument that he began for us at the beginning of chapter 9.
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So let's read it together.
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And I just ask that you be very attentive.
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As we normally do verse-by-verse exposition, I won't be quite verse-by-versing it today.
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So this is your verse-by-verse dose.
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And then I'm going to kind of jump a little bit through the chapter so that we can actually make it through today.
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And I hope you'll see the value in that by the time we finish our time together, which is starting at 11.
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We'll see how this goes.
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All right.
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So begin reading in verse 16 of chapter 10.
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But they have not all obeyed the gospel.
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For Isaiah says,
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Lord, who has believed what he has heard from us?
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So faith comes from hearing, and hearing through the word of Christ.
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But I ask, have they not heard?
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Indeed they have.
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For their voice has gone out to all the earth, and their words to the end of the world.
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But I ask, did Israel not understand?
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First, Moses says, I will make you jealous of those who are not a nation.
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With a foolish nation, I will make you angry.
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Then Isaiah is so bold as to say, I have been found by those who did not seek me.
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I have shown myself to those who did not ask for me.
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But of Israel, he says, all day long I've held up my hands to a disobedient and contrary people.
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I ask then, has God rejected his people?
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By no means.
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For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin.
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God has not rejected his people whom he foreknew.
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Do you not know what the scripture says of Elijah?
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How he appeals to God against Israel?
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Lord, they have killed your prophets.
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They have demolished your altars.
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And I alone am left, and they seek my life.
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But what is God's reply to him?
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I have kept for myself 7,000 men who have not bowed the knee to Baal.
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So too, at the present time, there is a remnant chosen by grace.
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But if it is by grace, it is no longer on the basis of works.
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Otherwise, grace would no longer be grace.
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What then?
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Israel failed to obtain what it was seeking.
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The elect obtained it, but the rest were hardened.
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As it is written, God gave them a spirit of stupor, eyes that would not see, and ears that would not hear, down to this very day.
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And David says, let their table become a snare and a trap, a stumbling block and a retribution for them.
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Let their eyes be darkened so that they cannot see, and bend their backs forever.
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So I asked, did they stumble in order that they might fall?
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By no means.
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Rather, through their trespass, salvation has come to the Gentiles, so as to make Israel jealous.
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Now, if their trespass means riches for the world, and if their failure means riches for the Gentiles,
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how much more would their full inclusion mean?
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Now, I am speaking to you, Gentiles, and as much then as I am an apostle to the Gentiles,
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I magnify my ministry in order somehow to make my fellow Jews jealous and thus save some of them.
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For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?
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If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches.
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But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others,
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and now share in the nourishing root of the olive tree, do not be arrogant toward the branches.
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If you are, remember it is not you who support the root, but the root that supports you.
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Then you will say, branches were broken off so that I might be grafted in.
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That is true.
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They were broken off because of their unbelief, but you stand fast through faith.
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So do not become proud, but fear.
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For if God did not spare the natural branches, neither will he spare you.
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Note then the kindness and the severity of God.
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Severity toward those who have fallen, but God's kindness to you, provided you continue in his kindness.
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Otherwise you too will be cut off.
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And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again.
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For if you were cut from what is by nature a wild olive tree, and grafted contrator nature into a cultivated olive tree,
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how much more will these, the natural branches, be grafted back into their own olive tree?
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Lest you be wise in your own sight.
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I want you to understand this mystery, brothers.
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A partial hardening has come upon Israel until the fullness of the Gentiles has come in.
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And in this way, all Israel will be saved.
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As it is written, the Deliverer will come from Zion.
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He will banish ungodliness from Jacob.
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And this will be my covenant with them when I take away their sins.
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As regards the gospel, they are enemies of God for your sake.
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But as regards election, they are beloved for the sake of their forefathers.
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For the gifts and the calling of God are irrevocable.
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For just as you were at one time disobedient to God, but now have received mercy because of their disobedience,
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so they too have now been disobedient in order that by the mercy shown to you, they also may now receive mercy.
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For God has consigned all to disobedience, that he may have mercy on all.
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Let's pray together.
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Father God, I feel the weight of this text this morning.
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But I pray as we've read from your Holy Scripture,
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and as we listen to the preaching of it, and just even as I preach it,
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that you will teach us from it.
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We know that all Scripture is profitable.
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So this text is for us this day.
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And I pray, God, that will be the case.
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That by your Spirit, we will feel the truth, and it will move us to action.
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And I pray this in Christ's name.
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Amen.
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So we've been in the book of Romans for quite some time now.
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We've been marching through it.
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I need to go back and look and actually see how long we've been at this now together.
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But those of you who are here may remember in Romans chapter 3,
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I preached a sermon on verses 19 through 16,
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and I said that this text was the crux of Romans.
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For those of you not familiar with that term,
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I used to, I don't really anymore, but used to rock climb quite a bit.
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And every route has or had, for me, a crux.
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And the crux was always the most difficult move in the entire climb.
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So if you could pull the crux off, with fair certainty,
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you were going to be able to finish that particular route.
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And that is this for Romans.
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Martin Luther actually called it the center of the Bible,
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verses 19 through 26.
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And it's where we see that the whole world,
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verse 19, is going to be held accountable to God.
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For no human being will be justified in his sight.
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Down in verse 22, there's no distinction.
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For all have sinned and fall short of the glory of God.
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And could be then only justified, verse 24,
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by his grace as a gift through the redemption that is in Jesus Christ,
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who's the propitiation, the replacement for our sin.
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We received his righteousness in what Martin Luther called the great exchange.
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So to understand the entirety of Scripture,
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as well as just where we're at today in Romans,
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we have to get this right.
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The case that Paul has been building,
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beginning in chapter 1 and working his way through,
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is that all man is condemned in God's sight,
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because all men have sinned.
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There is no good thing we can do.
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There's no lineage we can have,
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no associations,
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no activity that's going to make us right before God
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except faith in his Son,
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which is a grace to us.
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I didn't know it at the time.
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I didn't have verse 26 and chapter 11 in mind
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when I said that this was so key,
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so important that we get this absolutely right.
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I'm glad I did,
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and I'm glad I'm saying it again now.
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We must see that this is the case.
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This is the lens by which we must look at
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the rest of Romans and all of the Scriptures.
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It's very key that we get that right.
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Man has sinned,
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and therefore we are found unworthy.
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We are depraved,
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utterly worthless in God's sight.
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But by the propitiation,
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the work of Christ,
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and our faith in him,
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we can be redeemed,
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have a right standing before God.
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That is the way of salvation.
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Not a way of salvation.
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That is the way of salvation.
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So Paul continues to go on
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and build a case for what now life in Christ looks like.
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This receiving of the Spirit
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and life by the Spirit.
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The difficulty that we're going to experience
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as Christians in chapter 8.
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And then he gets at the end of chapter 8
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to talk about the sovereignty of God in salvation.
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And so if God was sovereign in our salvation,
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he's also going to be sovereign in our perfection
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and our final completion.
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He is sovereign over all things.
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So as we suffer,
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we have this great and glorious truth
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that if God is for us,
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who can be against us?
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No one.
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Not even ourselves.
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Right?
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He is good and loving to us
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because he is God
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and he is in control.
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Right?
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Then he, in chapter 9,
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says,
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but,
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the question in his own mind,
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and I'm sure the question he was asked many times
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is,
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what about the Jews?
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What about the people that,
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that culturally they had an understanding
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were God's people?
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These were the people
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that God had given all these blessings to.
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You see in verse 4 and verse 5 of chapter 9,
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they had the glory,
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the covenants,
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the giving of the law,
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the worship,
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and the promises,
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the patriarchs.
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And it's from their flesh,
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according to the flesh,
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that Christ was born.
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He himself was a Jew.
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What about those people,
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right,
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that had all these benefits
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given to them?
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And Paul then gives us his famous argument
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in chapter 9
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of God's sovereignty and salvation.
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We see the introduction of the term election
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in verse 11.
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That God's purpose of election might stand
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not on the basis of works.
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Jacob and Esau is the example
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given there, right?
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Esau was the eldest son.
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His work was that he came out of the womb first,
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but the promise was given to Jacob,
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so that the eternal purpose of election
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might stand not on the basis of works,
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but because of him who calls.
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That's verse 11.
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He turns back then in chapter 10,
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end of 9 and then into 10,
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to talk once again about the Jews.
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So what is it that's going on
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in God's sovereign eternal purposes?
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How is it that he still is relating
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and he kind of rewinds back
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to the beautiful simplicity
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of the gospel
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that anyone who believes in him,
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verse 13 of chapter 10,
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for everyone who calls on the name of the Lord
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will be saved.
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Verse 14,
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how will they call on whom they have not believed
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and how will they believe in him
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and whom they have never heard?
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And how are they here without someone preaching?
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We talked over the past three weeks
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about the mission of the church,
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which is to preach the gospel,
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the good news of Jesus Christ,
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because anyone who hears it
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and believes it
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and calls on the name of the Lord
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will be saved.
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So as Paul talks about
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the exclusion of some
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in Romans chapter 9,
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he then wraps it back around
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and says,
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but anyone who believes
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will be saved.
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And then he turns back
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in the most challenging text
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I've ever had to preach,
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I hope ever will have to preach,
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at the end of 10
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and into 11
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to continue to address Israel.
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And that's what we're going to talk,
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we're going to focus in on today.
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Next week,
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Lord willing,
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we're going to talk about us,
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the Gentiles,
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and how it is we've benefited
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from this.
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This morning's going to be
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a bit academic,
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and for that I apologize.
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At the end,
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I promise to make it practical
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for your living.
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But I think it's important
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that we get this
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absolutely right
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to the best of our ability
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by the grace of God.
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But let's see things.
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In Paul's argument,
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he's argued in chapter 9,
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verse 27 through 29,
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that God has always saved
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a remnant of Israel.
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Okay, so look at that there
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at the end.
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And Isaiah cries out
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concerning Israel,
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though the number of the sons of Israel
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be as the sand of the sea,
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only a remnant of them
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will be saved.
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For the Lord will carry out
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his sentence upon the earth
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fully and without delay.
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And as Isaiah predicted,
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if the Lord of hosts
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had not left us offspring,
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we would have been like Sodom
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and become like Gomorrah.
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So, number one,
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we have to recall
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that he's already stated
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that God has always saved
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a remnant of Israel,
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remnant being the operative word
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in this case.
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Secondly, God has the right
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to show mercy
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or to harden
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whomever he desires.
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He is God.
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We talked about him
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being the great I am.
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Everything plugs into him,
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but he plugs into nothing else.
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He is God.
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And the question
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asked in verse 19 of chapter 9,
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the person who says,
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you will say to me then,
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why does he still find fault?
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For who can resist his will?
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And Paul's response to them is,
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who are you, O man?
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To answer back to God.
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God has spoken.
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He has decreed
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that he'll have mercy
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on whom he will
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and he'll harden whom he will
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because he's God.
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Don't be so haughty.
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Don't be so arrogant
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and stand in judgment over him.
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He's God.
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You're a man.
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As the creation,
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worship your creator
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for who he is.
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He's worthy of that praise.
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So that's the second one.
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God has the right
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to show mercy
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or to harden
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whomever he desires.
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Number three,
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Israel has rebelled
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against God
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throughout her history.
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It's been a constant theme
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throughout the history of Israel.
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Rebellion,
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even though they had received
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all of these
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beautiful pictures
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of God's grace,
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the things that were meant
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to point to
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the Christ that was coming,
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the tabernacle,
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the law,
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the sacrifice,
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the patriarchs,
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the prophets,
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all of those things,
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these reflections
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or shadows,
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if you will,
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of the coming glory
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in Christ.
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Yet,
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she continued to rebel
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in chapter 10,
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verse 21.
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But of Israel,
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he says,
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all day long,
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I've held out my hands
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to a disobedient
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and a contrary people.
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And that's the stage.
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We can't divorce
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where we're about to be
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in chapter 11
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from where we've been
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in chapters 1
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through
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first half of 10.
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Right?
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We can't do it.
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It would be
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exegetically unfaithful
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to do so.
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But let's step
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even a little bit
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further back
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from the book of Romans.
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Okay?
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And let's just see
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how Jesus
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dealt with the Jews,
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speaking to the Jews
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in Matthew chapter 8.
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If you'll turn with me there,
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we're going to look
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at three texts
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in Matthew
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and then two in Zechariah,
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which you don't have
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to turn to.
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Okay?
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Matthew chapter 8,
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verse 11.
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Jesus says,
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now remember,
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in all three of these texts,
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he's speaking to a Jewish audience.
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He says,
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I tell you,
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many will come from east
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and west,
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the world,
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and recline at table
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with Abraham,
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Isaac,
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and Jacob
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in the kingdom of heaven,
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while the sons
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of the kingdom,
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Israelites,
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will be thrown
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into the outer darkness.
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In that place,
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there will be weeping
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and gnashing
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of teeth.
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Here,
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Jesus is already
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beginning to expand
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the gospel message
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out beyond
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just the nation
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of Israel.
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Okay?
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We see Paul
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as the carrier
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of that message,
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as the culmination,
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the fulfillment
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of what Jesus
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is saying here
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as he begins
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to take the gospel
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out to the Gentiles.
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And just in case
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you don't know,
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Gentiles is everybody
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but Jews,
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just in case.
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I think we're all,
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I'm pretty sure,
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we're all Gentiles
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in this room.
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That's what the scriptures mean.
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All right?
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So,
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there's going to be
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this passing
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of the gospel
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from the unbelieving Jews
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to the nations,
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to the world.
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Matthew chapter 21,
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verse 43.
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He says,
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I'm going to read it
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as you're getting there.
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Please don't dislike me
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for that.
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Therefore,
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I tell you,
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the kingdom of God
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will be taken away
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from you
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and given
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to a people
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producing its fruits.
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Okay?
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So,
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again,
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the same thing
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he's been saying
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in Matthew chapter 8.
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The gospel
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is going to be
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passing from the Jews
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to the Gentiles.
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Okay?
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And then,
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Matthew 22.
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So,
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turn just a little bit there.
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Verse 1.
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And again,
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Jesus spoke to them
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in parables,
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saying,
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The kingdom of heaven
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may be compared
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to a king
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who gave a wedding feast
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for his son,
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God throwing a wedding feast
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for Jesus Christ,
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and sent his servants
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to call those
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who were invited
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to the wedding feast,
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but they would not come.
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Again,
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he sent other servants,
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saying,
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Tell those who are invited,
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See,
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I have prepared my dinner,
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my oxen and my fat calves
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have been slaughtered,
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and everything is ready.
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Come to the wedding feast.
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Okay?
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So,
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these are all the blessings
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given to Israel.
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All right?
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The prophets,
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the sacrificial system,
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the tabernacle,
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all these things,
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these pictures
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of the coming Christ.
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Verse 5.
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But they paid no attention
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and went off,
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one to his farm,
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another to his business,
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while the rest seized his servants,
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treated them shamefully,
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and killed them.
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And those are the prophets.
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The king was angry,
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and he sent his troops
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and destroyed those murderers
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and burned their city.
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Then he said to his servants,
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The wedding feast is ready,
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but those invited were not worthy.
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Go therefore to the main roads
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and invite to the wedding feast
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as many as you find.
19:39
And those servants went out
19:41
into the roads
19:41
and gathered all whom they found,
19:43
both bad and good.
19:46
So the wedding hall
19:46
was filled with guests,
19:48
but when the king came in
19:49
to look at the guests,
19:50
he saw there a man
19:51
who had no wedding garment,
19:52
and he said to him,
19:53
Friend, how did you get in here
19:54
without a wedding garment?
19:56
And he was speechless.
19:57
Then the king said to the attendants,
19:59
Bind him hand and foot
20:00
and cast him into the outer darkness.
20:02
In that place,
20:02
there will be weeping
20:03
and gnashing of teeth.
20:04
For many are called,
20:06
but few are chosen.
20:09
So there's this expansion,
20:10
once again,
20:10
of the invitation
20:11
to come to the party.
20:14
Both good and bad,
20:15
he says,
20:15
are invited.
20:16
The both good and bad,
20:19
in reference here,
20:20
are the Jews
20:21
and the Gentiles.
20:23
The Jews
20:24
and the Gentiles.
20:25
So they go out
20:26
and he invites,
20:27
he brings.
20:28
And a man comes in
20:29
and he's not wearing
20:30
a wedding garment.
20:31
In these days,
20:32
if you showed up to a wedding,
20:33
you were given something
20:34
to put on
20:35
to show that you were
20:36
an invited guest.
20:37
I didn't have time
20:38
to research what it was
20:39
you would put on,
20:39
but it was a garment
20:40
of some sort
20:41
you would wear
20:42
and you would joyfully
20:42
put it on to say,
20:43
I am here celebrating
20:45
what's going on
20:46
in this place.
20:48
And this is ultimately
20:48
talking about
20:49
the marriage supper
20:50
of the Lamb.
20:51
Jesus Christ
20:52
feasting with his people
20:54
and guess what
20:55
our wedding garment
20:55
is going to be?
20:56
It's going to be
20:56
the righteousness of Christ.
20:58
Because we're invited guests.
21:01
So there's this picture.
21:03
Then in Zechariah,
21:04
there's just some prophecy.
21:06
So Zechariah 12.10,
21:08
God speaks through Zechariah
21:09
and says,
21:10
and I will pour out
21:11
on the house of David
21:12
and the inhabitants
21:13
of Jerusalem
21:13
a spirit of grace
21:15
and please for mercy
21:16
so that when they look
21:18
on me
21:18
on whom they have pierced
21:20
they shall mourn for him
21:21
as one mourns
21:22
for an only child
21:22
and weep bitterly
21:24
over him
21:24
as one weeps
21:25
over a firstborn.
21:27
Chapter 13,
21:28
verse 1 of Zechariah.
21:29
On that day
21:30
there shall be
21:30
a fountain open
21:31
for the house of David
21:32
and the inhabitants
21:33
of Jerusalem
21:33
to cleanse them
21:35
from sin
21:35
and uncleanliness.
21:38
So we see
21:39
that the gospel
21:40
passes
21:41
from the Jews
21:42
to the Gentiles
21:44
but it has not
21:45
left them entirely.
21:47
The grace of God
21:48
has been expanded
21:50
across the world
21:51
including those
21:54
who are of the nation
21:55
of Israel,
21:55
including the Jewish people.
21:59
Paul asks that question
22:00
in chapter 11,
22:01
verse 1, right?
22:02
I ask then,
22:03
has God rejected
22:04
his people?
22:04
By no means.
22:05
And he makes the case
22:06
of himself,
22:06
his present day self.
22:08
I'm a Jew
22:08
and I'm a believer.
22:11
By and large
22:12
the nation
22:12
had rejected Christ
22:13
but many Jewish
22:15
yep,
22:18
not a good word for that,
22:19
Jewish people,
22:19
right?
22:20
Many Jewish people
22:21
had been turning
22:22
to Christ
22:22
at this time.
22:23
God hadn't rejected
22:24
his people
22:24
and you see here
22:25
the teaching
22:27
of Jesus
22:28
and Matthew
22:28
and this prophecy
22:30
in Zechariah.
22:31
We see these two things.
22:32
Both
22:32
are going
22:33
to be true
22:35
and that's
22:37
where Paul's wrestling.
22:38
Alright?
22:39
So we've
22:39
seen the stage
22:40
in Romans.
22:42
We've come back
22:43
from it a little bit
22:43
just to look at
22:43
some other scriptures
22:44
generally.
22:47
And so we get
22:48
to this phrase
22:49
in chapter 11,
22:52
verse 26.
22:54
And in this way
22:55
all Israel
22:57
will be saved.
23:00
There are three
23:01
major
23:02
arguments
23:04
for what this means.
23:07
And within those
23:08
three majors
23:09
there are some
23:09
variations certainly
23:10
on them.
23:12
I say to you
23:13
humbly
23:14
that I have
23:15
an opinion
23:15
that is not
23:17
inspired.
23:19
Certainly what I say
23:20
should only be
23:22
weighed against
23:22
the scriptures.
23:23
I hope I make
23:23
a clear case
23:24
because if I don't
23:25
then I shouldn't
23:27
be studying to preach.
23:28
I hope that
23:29
the opinion
23:30
I've arrived at
23:30
makes some sense
23:31
to you
23:32
as I present it
23:33
to you.
23:34
But I want to
23:35
quickly tell you
23:35
these three arguments
23:37
and then tell you
23:38
kind of where
23:38
I rest
23:39
on this.
23:41
Number one,
23:42
there's an argument
23:43
that when
23:44
he refers to
23:45
all Israel
23:46
that he's
23:47
speaking of
23:48
the church.
23:50
And that kind
23:50
of logic is
23:51
pulled from
23:51
the beginning
23:52
of chapter 9,
23:53
verse 6
23:54
when Paul says,
23:55
but it is not
23:56
as though the word
23:56
of God has failed
23:57
for not all
23:58
who are descended
23:58
from Israel
23:59
belong to Israel.
24:01
And he makes
24:02
this argument
24:03
that those of us
24:04
who are of the church
24:05
are of the spiritual
24:06
Israel.
24:07
And certainly
24:07
the scriptures
24:08
do that.
24:09
They do do that.
24:10
And I can see
24:11
why somebody
24:11
would be tempted
24:12
because it cleans
24:12
it up.
24:13
It makes it
24:13
really nice
24:13
and neat
24:14
to do it
24:14
that way.
24:15
But you kind
24:16
of have to
24:17
ignore the rest
24:17
of the chapter
24:18
for that to be
24:19
possible.
24:20
Paul is speaking
24:21
of the nation
24:23
of Israel.
24:24
Look with me.
24:25
I'm going to do
24:25
this really fast
24:26
so we don't
24:27
run out of time.
24:28
But look with me
24:29
beginning in
24:30
verse 1 of chapter 11.
24:34
He asks the question,
24:35
has God rejected
24:35
his people?
24:37
No.
24:38
I myself am an
24:38
Israelite.
24:39
So he's talking
24:40
about his heritage.
24:42
I'm an Israelite.
24:43
His people
24:44
an Israelite.
24:45
Then he goes on
24:46
in verse 2
24:46
to talk about
24:47
his people
24:47
whom he foreknew.
24:48
And at the end
24:49
of verse 2
24:50
being Israel.
24:53
Verse 7.
24:54
What then Israel
24:55
failed to obtain
24:56
what it was seeking?
24:57
The elect obtained it.
25:00
Verse 11.
25:01
They,
25:02
so I ask
25:03
did they stumble
25:03
in order that they
25:04
might fall?
25:05
And it goes on
25:06
and it goes on.
25:06
I'm probably
25:07
wasting time
25:08
to continue to do
25:09
this, right?
25:10
Verse 11.
25:11
There.
25:12
Israel.
25:13
Verse 12.
25:14
There.
25:15
Then you see
25:15
the world.
25:16
And if there.
25:17
Failure.
25:18
Riches for the Gentiles.
25:19
How much more
25:20
will their inclusion
25:21
mean?
25:22
Okay, so
25:22
if we follow
25:23
the pronouns
25:24
through,
25:25
and I'm just
25:25
going to stop
25:25
there,
25:25
but it keeps
25:26
on marching
25:27
its way
25:27
up to verse 26.
25:29
We follow
25:29
the pronouns.
25:30
Certainly we can't
25:31
say that he just
25:32
suddenly changes
25:33
his language
25:33
at this point.
25:34
He just suddenly
25:35
totally throws out
25:36
and shifts it
25:37
just to massively
25:38
confuse everyone
25:39
who might read
25:40
this letter,
25:41
right?
25:41
That's not the case
25:42
at all.
25:42
So we can very
25:43
quickly and easily
25:44
dismiss that.
25:45
Paul is not
25:46
arguing here
25:47
that in verse 26
25:49
that in this way
25:50
all Israel,
25:51
meaning all the
25:52
church,
25:53
will be saved.
25:55
It's not what he
25:55
means.
25:57
The second option,
25:58
and this is the
25:59
most prevalent
26:00
and popular,
26:01
which is not
26:01
the one I'm
26:03
resting on,
26:03
which gives me
26:04
great hesitation,
26:06
is the national
26:08
argument,
26:09
right?
26:09
It's an eschatological
26:11
argument.
26:11
It's an end times
26:12
argument that the
26:13
day will come
26:14
one day when
26:16
all of the
26:17
Gentile peoples
26:17
meant to be
26:18
saved will be
26:18
saved,
26:19
and then all
26:21
Israel will be
26:21
saved.
26:23
My challenge
26:24
with this is
26:26
that it seems
26:27
inconsistent.
26:28
I want to
26:29
focus in,
26:30
these people do,
26:31
on the word
26:31
all Israel.
26:33
I want to
26:33
focus in on
26:34
that,
26:34
but then neglect
26:35
what that would
26:36
actually mean.
26:37
If we just
26:38
simply look at
26:38
the phrasing
26:39
all Israel,
26:40
would that not
26:40
mean every Jew
26:41
who ever lived?
26:43
From the beginning
26:44
to the end?
26:45
That in some way
26:46
God is a
26:47
universalist in
26:48
regards to this
26:49
nation?
26:50
And here's where
26:51
chapter 3,
26:52
verse 19 through
26:53
26 serves us
26:54
well.
26:55
There's not a
26:56
separate promise,
26:57
as some have
26:57
suggested.
26:58
There's a
26:59
separate covenant
27:00
for the Jewish
27:01
people and a
27:02
different covenant,
27:03
the covenant of
27:04
grace, for the
27:05
church.
27:06
They're one and
27:07
the same.
27:07
That's the
27:07
argument Paul was
27:08
making for us.
27:09
Jew or Gentile,
27:10
there's no
27:11
distinction,
27:11
doesn't matter,
27:12
all of a sudden
27:12
fall short of
27:13
the glory of God
27:13
and will only be
27:15
redeemed,
27:15
only be redeemed
27:17
through Christ,
27:19
through his
27:19
propitiation,
27:20
the covenant of
27:21
grace.
27:23
So if we're
27:23
going to be
27:24
exegetically
27:24
consistent,
27:26
we can't say
27:27
that all means
27:28
all Israel
27:30
from the beginning
27:31
to the end,
27:31
all those who
27:32
have Jewish
27:33
heritage.
27:34
So most who
27:35
hold this view
27:36
don't believe
27:36
that.
27:37
They believe
27:37
that there
27:38
will come a
27:38
time when
27:39
all the Gentiles
27:40
will be included
27:40
in the end of
27:41
all things and
27:42
then all of the
27:44
Israelites who
27:45
are left will
27:46
turn to Christ.
27:46
There will be a
27:47
great national
27:48
turning back to
27:49
Christ.
27:52
Maybe, but I
27:53
don't believe
27:53
that's what Paul
27:53
is saying here.
27:54
There are some
27:56
who say, well,
27:56
not all of them,
27:57
but at least a
27:58
lot of them.
27:58
I mean, there's
27:59
just going to be
27:59
a big revival
28:00
that will happen
28:01
in Israel.
28:02
But then you
28:03
have to read it
28:03
and say, and
28:04
in this way,
28:05
all Israel,
28:06
well, I mean,
28:06
at least most
28:07
of them, or
28:07
not all Israel,
28:10
but the people
28:11
who are left
28:12
alive at this
28:12
time that we
28:13
don't understand.
28:15
That's what you
28:15
have to do.
28:16
Now, just to be
28:18
clear, I disagree
28:19
with the Johns
28:20
who all hold
28:21
this view.
28:22
You know who
28:22
the Johns are?
28:23
John Piper,
28:25
John MacArthur,
28:26
and Jonathan
28:27
Edwards.
28:29
This is what's
28:29
been making me
28:30
mentally sick
28:31
about this.
28:34
Generally
28:34
speaking, if
28:35
you disagree
28:36
with these
28:36
three men,
28:37
you really
28:37
ought to
28:38
reconsider your
28:39
stance, which
28:42
I've been doing
28:42
for the past
28:43
two months,
28:45
yeah, about
28:46
two and a
28:46
half months.
28:47
I've been
28:48
really, really
28:48
wrestling with
28:49
this.
28:49
these men
28:51
are godly
28:52
and wise.
28:55
I just
28:55
think in this
28:56
case they're
28:56
wrong.
28:57
I don't think
28:58
that's what it
28:59
means.
28:59
Now, granted,
29:00
if they're
29:01
right, it
29:01
does not
29:02
ultimately
29:02
change what
29:03
this text
29:03
really means
29:04
for us.
29:05
And we'll
29:05
get there
29:05
when we get
29:05
to the
29:06
practicality
29:06
of it.
29:07
They're not
29:07
distorting it
29:08
in order to
29:09
meet some
29:10
end of their
29:10
own.
29:11
I hope and
29:12
pray that
29:13
they're right.
29:14
I hope and
29:14
pray that there
29:15
will come a
29:15
time when the
29:16
whole nation
29:17
of Israel who's
29:18
alive will turn
29:18
to Christ.
29:19
And that
29:19
may happen.
29:20
I just
29:20
don't think
29:20
that's what
29:21
Paul is
29:22
trying to
29:22
teach us
29:23
in this
29:24
case.
29:25
So the
29:25
third argument,
29:26
and the one
29:27
I believe is
29:27
right, is
29:28
that he's
29:29
referring to
29:30
the remnant.
29:32
He's referring
29:32
to those of
29:34
Israel that
29:34
will be saved.
29:35
He means
29:36
all of Israel
29:38
intended to be
29:39
saved.
29:39
And I
29:39
recognize I
29:40
have to do
29:40
the same
29:41
thing, right,
29:42
to be
29:42
exegetically
29:44
consistent.
29:44
I have to
29:45
go, but
29:46
we've got to
29:46
add a few
29:46
more words in
29:47
there to make
29:47
that make
29:47
sense.
29:48
And so I'm
29:48
going to
29:48
show you
29:49
contextually
29:50
why I
29:50
think that's
29:51
what he
29:52
means when
29:52
he says
29:53
all Israel.
29:54
So, firstly,
29:56
he's speaking
29:56
in the present
29:57
tense throughout
29:57
the entire
29:58
chapter up
29:58
to this
29:59
point.
29:59
He's speaking
29:59
present tense,
30:00
which is why
30:01
I believe he's
30:02
continuing to
30:03
speak in the
30:04
present tense.
30:05
Okay?
30:07
Many who
30:07
hold to the
30:08
remnant still
30:09
think it's an
30:09
end times
30:10
issue, right?
30:11
I think it's
30:12
the remnant
30:12
present day.
30:14
Because,
30:15
verse 1,
30:17
right?
30:17
When he
30:18
asks, I
30:18
ask them,
30:19
as God
30:19
rejects his
30:19
people, he
30:20
says, by
30:20
no means,
30:21
and he
30:21
gives his
30:21
current day
30:23
evidence,
30:23
present tense.
30:24
I myself
30:25
am an
30:25
Israelite,
30:26
and I'm
30:27
a recipient
30:28
of God's
30:29
grace.
30:30
Verse 5,
30:31
says, so
30:32
too at the
30:32
present time
30:33
there is a
30:34
remnant
30:34
chosen by
30:35
grace.
30:37
Verse 13
30:38
and 14,
30:39
he says,
30:39
now I'm
30:40
speaking to
30:40
you Gentiles.
30:41
In as much
30:42
then as I
30:43
am an
30:43
apostle to
30:44
the Gentiles,
30:44
I magnify
30:45
my ministry
30:46
in order to
30:47
somehow make
30:47
my fellow
30:48
Jews jealous
30:49
and thus
30:50
save some
30:50
of them.
30:51
When?
30:51
Present tense,
30:52
right?
30:53
He's speaking
30:53
about his
30:54
ministry.
30:54
Now, I
30:55
magnify it
30:56
to make
30:56
Gentiles be
30:58
Christians so
30:58
that the Jews
30:59
will be jealous
30:59
so that some
31:00
of them will
31:00
be saved.
31:02
And then look
31:02
in verse 30
31:03
and 31 of
31:04
the use of
31:05
now.
31:06
Okay?
31:06
So once
31:06
again,
31:07
for just as you
31:08
were at one
31:09
time disobedient to
31:09
God, but now
31:10
have received mercy,
31:11
because of their
31:11
disobedience.
31:12
So they too
31:13
have now been
31:14
disobedient in
31:14
order that by
31:15
the mercy shown
31:15
to you, they
31:16
also may now
31:17
receive mercy.
31:19
Right?
31:19
So even after
31:20
the infamous
31:21
verse 26, we
31:22
see present
31:23
tense language
31:24
in verse 30
31:26
and verse 31.
31:29
Okay?
31:29
So I think
31:30
we're still
31:31
speaking in
31:32
present tense.
31:33
And I want to
31:33
show you,
31:34
beginning in
31:35
verse 11,
31:36
and Michael
31:37
Q, verse 11,
31:39
a pattern that
31:40
Paul has
31:41
established
31:42
throughout the
31:43
scripture to
31:44
get us here.
31:45
Okay?
31:46
So number
31:46
one, we see
31:47
the Jewish
31:48
rejection of
31:49
the gospel.
31:50
That's the
31:51
red lettering.
31:51
Okay?
31:51
We see the
31:52
Jewish rejection
31:52
of the gospel.
31:54
We see that
31:55
in chapter 10,
31:56
verse 21,
31:57
which is a
31:57
quotation from
31:58
Isaiah 65,
31:59
2.
32:00
I spread up my
32:00
hands all the
32:01
day to a
32:01
rebellious people
32:02
who walk in a
32:03
way that is not
32:04
good, following
32:05
their own
32:06
devices.
32:07
That's what he's
32:07
talking about,
32:08
chapter 10,
32:09
verse 21.
32:09
That's why he
32:10
brings that up.
32:10
Jewish rejection
32:11
of the gospel.
32:13
Secondly, the
32:14
grace extended to
32:15
the Gentiles in
32:17
blue, up here.
32:19
Grace extended to
32:20
the Gentiles.
32:21
Chapter 10,
32:22
verse 20, he's
32:23
quoting from
32:23
Isaiah 65,
32:25
1.
32:26
I was ready to
32:27
be sought by
32:27
those who did
32:29
not ask for me.
32:29
I was ready to
32:30
be found by
32:31
those who did
32:32
not seek me.
32:33
I said,
32:34
here I am,
32:35
here I am,
32:35
to a nation that
32:36
was not called
32:37
by my name.
32:39
So again,
32:39
here we see,
32:40
grace extended to
32:41
the Gentiles and
32:43
presented in
32:44
chapter 10,
32:45
verse 20,
32:46
and again and
32:47
again and again,
32:48
which I'm going
32:48
to show you in
32:48
just a moment.
32:49
Thirdly, we see
32:50
the envy of the
32:52
Jews.
32:53
Chapter 10,
32:54
verse 19, he
32:55
quotes Deuteronomy
32:56
32, 21.
32:57
They have made me
32:58
jealous with what
32:59
is no God.
33:00
They have provoked
33:00
me to anger with
33:01
their idols.
33:02
So I will make
33:03
them jealous with
33:04
those who are no
33:05
people.
33:05
I will provoke
33:06
them to
33:06
anger with a
33:07
foolish nation.
33:09
So the part of
33:11
the goal of this
33:12
rejection is that
33:13
Gentiles receive the
33:14
gospel so that
33:15
Jews become jealous
33:16
so that Jews
33:17
receive the gospel.
33:18
This pattern.
33:19
And fourthly,
33:20
the salvation of
33:21
Israel.
33:22
Chapter 11,
33:23
verse 1-4.
33:27
We see
33:27
Elijah basically
33:30
saying,
33:32
destroy them.
33:33
I'm the only
33:33
one left.
33:34
God's response to
33:36
them.
33:36
But what is God's
33:36
reply?
33:37
I have kept for
33:37
myself 7,000 men
33:38
who have not
33:39
bowed the knee
33:40
to Baal.
33:41
So he establishes
33:42
it for us there
33:42
and then continually
33:43
on and on and
33:44
on.
33:45
So the envy of the
33:46
Jews is in green up
33:47
there and then the
33:48
salvation of Israel
33:49
not found in verse
33:50
11 is going to be
33:51
in orange.
33:52
We're going to go
33:52
through these
33:52
together.
33:53
Okay?
33:54
Verse 11,
33:54
So I ask,
33:55
did they stumble
33:55
in order they
33:56
might fall?
33:57
By no means.
33:58
Rather,
33:59
through their
33:59
trespass,
34:00
the rejection
34:01
of the gospel
34:02
by Jewish
34:03
peoples,
34:03
salvation has
34:04
come to the
34:05
Gentiles,
34:05
right?
34:06
Grace extended
34:06
to the Gentiles
34:07
so as to make
34:10
Israel jealous.
34:11
Okay?
34:11
So the third,
34:12
the envy of the
34:13
Jews.
34:14
Right?
34:15
Verse 12.
34:17
Now if their
34:18
trespass,
34:19
right?
34:19
Jewish rejection
34:20
of the gospel,
34:21
means riches
34:22
for the world,
34:24
grace extended
34:24
to the Gentiles,
34:25
and if their
34:26
failure,
34:27
Jewish rejection
34:28
of the gospel,
34:29
means riches
34:29
for the Gentiles,
34:31
grace extended
34:31
to the Gentiles,
34:32
how much more
34:33
will their full
34:34
inclusion mean?
34:35
Salvation to
34:36
Israel.
34:37
So are you
34:37
seeing the
34:37
pattern?
34:39
Here we go
34:39
again.
34:40
Verse 13.
34:41
Now I'm
34:41
speaking to you
34:41
Gentiles.
34:42
Inasmuch then
34:43
as I am an
34:44
apostle to the
34:44
Gentiles,
34:45
I magnify my
34:46
ministry.
34:46
There's the
34:46
grace extended
34:47
to Gentiles,
34:48
in order somehow
34:49
to make my
34:50
fellow Jews
34:51
jealous.
34:52
There's jealousy
34:53
to Israel,
34:54
and thus save
34:55
some of them.
34:56
Salvation to
34:56
Israel.
34:57
Verse 15.
35:01
For if their
35:02
rejection,
35:03
rejection of the
35:04
gospel by the
35:05
Jews,
35:05
means the
35:06
reconciliation
35:06
of the world,
35:08
grace extended
35:08
to the Gentiles,
35:09
what will their
35:10
acceptance mean
35:11
but life from
35:12
the dead?
35:13
Salvation to
35:14
the Jews.
35:15
Verse 25
35:16
and 26.
35:19
Lest you be
35:20
wise in your
35:20
own sight,
35:21
I do not want
35:21
you to be
35:21
unaware of
35:22
this mystery,
35:23
brothers,
35:24
a partial
35:24
hardening has
35:25
come upon
35:25
Israel,
35:26
rejection of
35:27
the gospel
35:27
by Israel,
35:29
until the
35:29
fullness of
35:30
the Gentiles
35:30
has come in,
35:31
extended grace
35:31
to the Gentiles.
35:33
And in this
35:34
way,
35:34
all Israel
35:35
will be
35:35
saved.
35:36
The inclusion,
35:37
the salvation
35:38
of Jews.
35:40
Verse 30
35:40
and 31.
35:42
Let's throw
35:42
those together.
35:43
Yeah,
35:43
I did it up
35:44
there.
35:44
Okay.
35:45
Verse 30
35:46
and 31.
35:46
For just as you
35:47
were at one
35:48
time disobedient
35:48
to God,
35:48
but now have
35:49
received mercy,
35:50
grace to the
35:50
Gentiles,
35:51
because of
35:52
their disobedience,
35:54
rejection of the
35:54
gospel by the
35:55
Jews,
35:56
so they too
35:56
have now been
35:57
disobedient,
35:58
in order that
35:59
by the mercy
36:00
shown to you,
36:01
grace to the
36:02
Gentiles,
36:02
they also may
36:03
now receive
36:04
mercy.
36:06
You see the
36:06
pattern that
36:08
he's establishing
36:09
for us there?
36:09
He's simply
36:10
making this
36:11
argument,
36:12
right?
36:13
That the
36:13
rejection of the
36:14
gospel by the
36:14
Jews has
36:16
caused God's
36:16
grace to extend
36:18
to the Gentiles
36:18
by his
36:19
sovereign plan,
36:19
not like God
36:20
threw a plan
36:20
C in place,
36:22
right?
36:23
By his
36:23
sovereign plan,
36:24
that's how he
36:24
always intended
36:24
for it to be,
36:25
grace extended
36:26
to all peoples,
36:27
praise God,
36:28
were some of
36:28
them,
36:29
right?
36:30
Will cause the
36:31
nation of
36:31
Israel to be
36:32
jealous,
36:32
those who are
36:32
truly worshipping
36:33
their God,
36:35
by the right
36:36
way,
36:36
and they will
36:37
turn to
36:38
Christ.
36:39
Okay?
36:39
So,
36:39
we see this
36:40
continual pattern
36:41
being worked
36:43
through.
36:44
So,
36:44
that all needs
36:45
to be contextually
36:46
tied together,
36:46
right?
36:47
So,
36:47
as he's referred
36:47
in the very
36:48
beginning of
36:48
chapter 11,
36:49
verse 5,
36:51
so at the
36:51
present time
36:51
there is a
36:52
remnant,
36:53
right?
36:54
So,
36:55
what is he
36:55
referring to
36:55
then as he
36:56
says all
36:56
Israel?
36:57
And that's
36:57
why I
36:58
believe he
36:59
means all
37:00
intended
37:00
Israel.
37:01
All of
37:02
those that by
37:03
sovereign purposes
37:03
are meant to
37:04
be saved,
37:05
will be saved
37:06
through this
37:07
process.
37:10
Verse 26,
37:13
I'm proud of
37:13
the ESV.
37:14
I believe it's
37:15
properly rendered
37:16
here,
37:16
and in this
37:17
way.
37:18
Some of
37:19
your
37:19
translations
37:20
might say
37:20
and then,
37:22
right?
37:22
Which has
37:23
in mind
37:23
that once
37:24
the fullness
37:25
of the
37:25
Gentiles has
37:26
come in,
37:27
then this
37:28
thing will
37:28
happen,
37:29
right?
37:29
It's not the
37:30
proper rendering
37:30
of the Greek
37:31
phrase there.
37:32
The proper
37:33
rendering is
37:33
and in this
37:35
way,
37:36
which I
37:36
believe,
37:37
with great
37:38
humility,
37:39
refers to
37:40
the mystery
37:41
that he
37:41
mentions in
37:42
verse 25.
37:43
Lest you
37:44
be wise
37:44
in your
37:44
own sight,
37:45
I want
37:45
you to
37:45
understand
37:45
this
37:46
mystery.
37:48
That this
37:48
is the
37:49
way in
37:49
which God
37:51
is including
37:52
Israel in
37:54
the plans
37:54
of grace.
37:56
He hasn't
37:56
rejected them,
37:57
he hasn't
37:58
cast them
37:58
off entirely,
37:59
he's still
38:00
working amongst
38:02
the people
38:03
of Israel,
38:04
the peoples
38:04
of the world
38:05
and the
38:06
people of
38:07
Israel.
38:10
Verse 30,
38:11
verse 32,
38:14
for just as
38:15
you were at
38:15
one time
38:15
disobedient to
38:16
God but
38:16
now have
38:17
received mercy
38:17
because of
38:18
their
38:18
disobedience,
38:18
so they
38:19
have now
38:20
been
38:20
disobedient
38:21
in order
38:21
that by
38:21
the mercy
38:21
shown to
38:22
you they
38:22
also may
38:23
now receive
38:23
mercy.
38:24
For God
38:25
has consigned
38:25
all to
38:26
disobedience
38:26
that he
38:27
may have
38:27
mercy on
38:28
all.
38:29
We are
38:30
not
38:30
universalists.
38:32
If you
38:33
read this
38:33
out of its
38:34
context,
38:34
you have
38:35
to be.
38:36
If I
38:36
hand you
38:37
just
38:37
verse 32
38:39
and say
38:39
these are
38:39
the scriptures,
38:40
the scripture.
38:43
You read it
38:43
that way,
38:44
you say,
38:44
man,
38:45
God's pretty
38:45
fantastic because
38:46
all people will
38:47
be saved even
38:48
though they're
38:48
all his
38:49
enemies,
38:49
all people,
38:50
it doesn't
38:51
matter.
38:51
It's not
38:52
the case.
38:53
Faith in
38:53
Jesus Christ,
38:54
that's what
38:54
brings to
38:55
us the
38:55
salvation of
38:56
God.
38:57
So contextually
38:59
what is he
38:59
saying?
39:00
What is he
39:01
saying?
39:02
We've all
39:03
been consigned
39:03
to disobedience
39:04
so that he
39:05
can have
39:05
mercy on
39:05
all kinds
39:07
of people,
39:09
Jews,
39:09
and
39:10
Gentiles.
39:13
So why?
39:16
Why?
39:17
Why does
39:18
he tell us
39:18
all this?
39:19
What is
39:19
the point?
39:20
And how
39:20
does this
39:20
mean anything
39:21
for our
39:21
lives today?
39:24
Practically.
39:25
Verse 25,
39:27
he says,
39:28
lest you
39:28
be wise
39:29
in your
39:29
own sight.
39:31
And in
39:32
this case,
39:32
he is
39:33
referring to
39:34
the Gentiles.
39:35
He has
39:35
turned and
39:36
began speaking
39:37
to them in
39:37
verse 13.
39:38
He says,
39:38
now I'm
39:39
speaking to
39:39
you Gentiles.
39:41
And he
39:42
actually has
39:43
already brought
39:44
some correction
39:45
that the
39:47
Gentiles might
39:47
understand who
39:48
they are,
39:49
wild olive
39:50
trees being
39:50
branched,
39:51
being grafted
39:52
in to the
39:54
holy root,
39:55
the root
39:56
that is
39:57
the nation,
39:59
the peoples
39:59
of Israel.
40:01
Lest you
40:02
be wise
40:03
in your own
40:03
sight,
40:04
there is a
40:04
history in
40:06
the Christian
40:06
church of
40:07
anti-Semitism,
40:09
a history
40:10
of it,
40:11
of Christian
40:12
Gentiles looking
40:13
down their
40:13
noses at
40:15
Jews because
40:15
they were
40:17
the people
40:17
that killed
40:18
the Messiah.
40:21
It's prevalent
40:22
still today,
40:23
it certainly
40:24
existed in
40:25
the first
40:25
century church,
40:26
judging those
40:27
who had
40:28
originally
40:28
received these
40:29
benefits and
40:31
had rejected
40:31
Christ,
40:32
looking down
40:33
their noses
40:33
at them.
40:35
I don't
40:35
really think
40:36
that's a
40:37
problem for
40:37
any of us
40:38
in this
40:38
room.
40:39
I don't
40:39
think any
40:40
of us
40:40
really have
40:41
a disdain
40:41
for anybody
40:42
who said,
40:42
yeah,
40:42
I'm of
40:42
Jewish descent,
40:43
we've in
40:43
any way in
40:44
our minds
40:44
think,
40:45
you killed
40:45
the Messiah.
40:46
I don't
40:46
think any
40:47
of us
40:47
have that
40:48
issue in
40:49
our lives,
40:50
but we
40:51
just may
40:52
have a
40:53
superiority
40:54
complex.
40:55
We just
40:55
may still
40:56
think that
40:58
we're better
40:58
because somehow
41:00
we figured
41:01
it out.
41:02
See,
41:02
crazy Jews,
41:03
you guys
41:04
know the
41:05
Old Testament
41:05
and it
41:06
points to
41:06
Christ.
41:07
You had
41:07
all these
41:08
benefits,
41:09
all these
41:09
blessings,
41:10
you have
41:10
all these
41:10
national
41:11
holidays
41:12
that are
41:12
supposed to
41:13
show you
41:13
Jesus and
41:14
you miss
41:14
the point.
41:16
But I
41:16
got it
41:17
because I
41:18
am pretty
41:19
darn smart.
41:23
Lest we
41:24
become wise
41:25
in our own
41:26
sight,
41:28
that's what
41:28
he's saying
41:28
to us.
41:30
Recognize,
41:31
church,
41:32
that God
41:32
has consigned
41:33
all the
41:33
disobedience
41:34
that he
41:34
might have
41:34
mercy on
41:35
all.
41:36
That our
41:37
understanding,
41:38
our realization,
41:40
even though we
41:40
didn't have
41:41
all these
41:42
benefits,
41:43
is all
41:44
the work
41:45
of grace.
41:46
It's all
41:47
mercy.
41:47
It's all
41:48
the display
41:48
of his
41:48
loving kindness
41:49
toward us.
41:51
And we
41:51
have no
41:52
reason to
41:52
boast in
41:53
anything but
41:54
the cross
41:55
of Christ,
41:55
in anything
41:56
but our
41:56
God who
41:57
has saved
41:57
us.
41:58
we
41:59
ought to
42:00
be humble
42:00
and present
42:01
ourselves
42:02
as such
42:03
to the
42:04
world.
42:06
This
42:07
truth that
42:08
Paul has
42:08
presented to
42:08
us,
42:10
whether he's
42:11
speaking about
42:12
final things
42:13
in all
42:14
Israel or
42:14
the case
42:15
that I've
42:15
made to
42:16
you today,
42:16
speaks of
42:17
the nature
42:17
of God.
42:19
We ought to
42:19
turn our
42:20
hearts to
42:20
praise him
42:21
because we
42:21
see another
42:22
example,
42:23
just one
42:24
other example,
42:25
of God's
42:25
goodness and
42:26
loving kindness
42:27
to people
42:27
who do
42:28
not deserve
42:28
it,
42:29
who have
42:29
rejected him
42:30
at every
42:31
turn,
42:31
who have
42:31
willfully
42:32
sinned
42:32
against him,
42:33
who have
42:33
said to
42:33
God,
42:34
you are
42:34
my enemy
42:34
and I
42:35
hate you.
42:36
It's another
42:37
picture of
42:38
God's
42:38
goodness to
42:40
his people,
42:40
including the
42:41
peoples of
42:42
Israel,
42:43
the nation.
42:44
God continues
42:45
to love
42:46
and to love
42:47
and to love,
42:48
beckon people
42:49
to himself.
42:50
It's the
42:51
picture in
42:51
Hosea of
42:52
when Gomer
42:53
gets kind of
42:54
cast out of
42:55
the city and
42:56
God talks
42:57
about alluring
42:57
his wife
42:59
back to
43:00
himself,
43:01
this constant
43:02
picture of
43:02
God's goodness
43:03
and loving
43:04
kindness.
43:05
It ought to
43:05
cause us to
43:06
praise him.
43:08
And those two
43:08
things should tie
43:09
together,
43:09
our humility,
43:11
our understanding,
43:11
our right
43:12
understanding that
43:12
the gospel of
43:13
grace is still
43:14
being extended to
43:15
the people of
43:15
Israel as well
43:17
as the nations
43:17
and this immense
43:20
view of God's
43:21
love for the
43:22
world that should
43:23
move us to
43:24
evangelism.
43:24
God's
43:29
love for the
43:29
people of
43:30
God's
43:31
love for the
43:32
people of
43:32
the world,
43:33
including
43:33
Jewish peoples.
43:36
The church of
43:37
Christ should be
43:37
actively pursuing
43:38
Jewish people,
43:40
Israel.
43:41
We should be
43:41
going after
43:42
them.
43:43
Why?
43:43
Because they'll
43:45
be made
43:45
jealous.
43:46
God's working
43:46
in their hearts
43:47
to see that
43:49
by his grace,
43:50
we know why.
43:53
Why the
43:54
temple?
43:54
Why the
43:55
sacrifice?
43:55
Why the
43:56
patriarchs?
43:56
We understand
43:57
the prophets.
43:58
What were they
43:58
talking about?
43:59
We get all
44:00
that because we
44:00
know the
44:01
Messiah of
44:02
whom they all
44:03
spoke and we
44:04
ought to be
44:04
active and
44:05
seeking to
44:06
bring the
44:06
gospel to
44:07
the nation
44:08
of Israel.
44:10
And so that's
44:10
what it means
44:11
to us in
44:12
this large
44:13
academic pursuit
44:14
of patterns of
44:15
words.
44:16
That's how it
44:16
comes down and
44:17
it comes home
44:18
for us.
44:19
We should
44:20
have no
44:20
disdain,
44:21
no superiority
44:21
complex over
44:23
the Jews
44:23
because they
44:24
are people
44:24
like us
44:25
separated from
44:26
the grace of
44:27
God by their
44:27
sin and they
44:29
need him and
44:30
they need
44:30
messengers to
44:31
carry the
44:32
gospel to
44:33
them.
44:33
And if we
44:33
rightly understand
44:34
who we are
44:35
and we rightly
44:35
understand who
44:36
God is,
44:37
this will
44:37
happen.
44:38
This will
44:38
flow out of
44:40
us.
44:40
So as we
44:41
pump academics
44:42
into our
44:43
heads, it's
44:44
my prayer that
44:44
it works its
44:45
way into our
44:46
hearts.
44:48
That we walk
44:49
out of here
44:49
both gladdened
44:50
and abased.
44:51
Glad in who
44:52
our God is,
44:53
his great
44:53
loving kindness
44:53
to us,
44:54
and abased
44:55
because we
44:55
know that we
44:56
were wretched.
44:57
We did not
44:58
deserve the
44:58
love that he's
44:59
lavished on us
45:00
and that ought
45:00
to be such a
45:01
motivating factor
45:02
to share that
45:03
with the world.
45:05
Let's pray.
45:05
Amen.
45:06
Let's pray.