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4000 E.
Collins Rd. “Preaching
the Living Word through the Written Word (2Tim 4:2)” |
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THE ELECTION
OF THE REMNANT OF ISRAEL (Romans
11:1-6) 8/10/08 Grace Bible Church, Gillette, Wyoming Pastor I.
THE PROOFS THAT
GOD HAS NOT REJECTED ISRAEL (1-4) A.
Paul Is A Proof
That God Has Not Rejected Israel (1) 1. The question in Ro 9:6 was “Did God’s word fail in
light of the fact that Israel has rejected the gospel?” Paul has argued that
God’s word has not failed. 2. Now the question is, “Did God reject His people?” By
“reject” (apothéō
- push away), Paul means did God “cast
away.” His people. Did God turn His back on Israel? 3. The answer is the familiar emphatic negative, mế génoito, “absolutely not,”
or “not in the slightest possibility.” It is absolutely wrong and
biblically incorrect to think that God has rejected His people. 4. Paul’s first argument is that he himself is an
Israelite and he has not been rejected. He adds that he is a descendant of
Abraham. Furthermore, he is from the tribe of Benjamin. He is all of these
things and he has not been rejected. 5. In fact, Paul would consider himself a “true Jew” in
that he has accepted the Messiah. So, Paul would be of “national” Israel and
“spiritual” Israel (Ro 9:6). 6. Therefore, it would be wrong to make the blanket
statement that God has rejected the Jews. B.
God’s Foreknowledge
Is A Proof There Is A Remnant (2a) 1. Paul’s second argument is that God has not shoved
away His people because He has already entered into a relationship with
Israel. 2. As was mentioned in Ro 8:29, “foreknowledge” does
not simply mean that God knew what would happen to Israel ahead of time. If
it did mean that, then Paul’s argument would not make sense. 3. Foreknowledge (proginṓskō - know beforehand,
“Eng. “prognosis”) means that God
chose before that he would enter into a relationship with the elect (cp. Ge
4:1; Je 1:5; Am 3:2). 4. Understanding that God sovereignly chose Israel, logically
concludes that God would not also reject Israel. C.
Elijah Is Cited
As A Proof Of A Remnant (2b-4) 1. In order to prove that God’s foreknowledge prevents
Him from rejecting Israel, Paul cites 1Ki 19:10-18 regarding Elijah. 2. Elijah had just proved that his God was greater than
Baal and his prophets (1Ki 18:20-40). In addition, Elijah promised and prayed
for rain to which God answered his prayers (1Ki 41-46). However, Jezebel
threatened to kill Elijah and caused him to flee into the wilderness (1Ki
19:1-9). Tired, discouraged, and fearful, Elijah replied to the Lord that he
is the only faithful one left and now his life is in danger (1Ki 19:10, 14).
God instructed Elijah to go back, anoint Hazael king over Aram, and kill his
enemies (1Ki 19:15-17). More importantly, God informed Elijah that he was not
alone but that God had reserved seven thousand for Himself who have not bowed
the knee to Baal (1Ki 19:18). 3. Paul uses God’s own words to show that God’s way was
to keep a remnant of His chosen people for Himself. 4. Thus if God is a God who reserves a remnant in order
to keep His promises, it is logically concluded that He would did reject
Israel. II.
GOD’S SOVEREIGN
PREROGATIVE TO KEEP A REMNANT (5-6) A.
God Kept A
Remnant of Israel By the Election of Grace (5) 1. God’s way to keep a remnant for Himself was not just
in Elijah’s time, but also for the present time. The present time (Lit. “the
time now”) is in reference to the present Age of Grace or Age of Gentiles
(cp. Ro 11:25). 2. God has kept a remnant (leímma - “left behind; a
reserve) from
Israel for Himself. A remnant is a portion of the people for which God has
kept and reserved for Himself. 3. The idea of a remnant is very much connected to the
idea that God sovereign elects. In Ro 9, Paul spoke of God’s sovereign election
with Israel (Ro 9:11), the Gentiles (Ro 9:24), and all individuals (Ro 9:16). 4. The remnant is in accordance with (katá) God’s election of grace (eklogến cháritos - lit. “choosing of grace”). 5. The word eklogê
means the act of choosing, selection, or election (Is 40:20; Lk 9:35). a) God actively chose His instruments (Ac 9:15) b) God actively chose His predetermined plan (Ro 9:11) c) God actively chose His people Israel (Ro 11:28) d) God actively chose the election of Gentiles (1Th
1:4) e) God actively chose to preserve His elect (2Pe 1:10) 6. The word eklogê
(act of choosing) is the root
for the word eklektós (those who have been chosen, Mt 22:14).
Those who have been chosen by God are called: a) elect of
God (Ro 8:33) b) chosen of
God (Co 3:12; Ti 1:1; 1Pe 1:1) c) chosen race (1Pe 2:9) d) chosen lady (2Jo 1:1) e) chosen
faithful (Re 17:14) 7. The point is that there can only be a remnant if God
chooses a remnant. God can only choose a remnant if He is sovereign. God
sovereignly chooses a remnant when He chooses to extend grace to that remnant.
Therefore, God’s election and the election of a remnant are under the
umbrella of His sovereign grace. B.
God’s Salvation
is By His Sovereign Election of Grace (6) 1. If salvation is by grace (God’s election), then
salvation cannot be on the basis of works (man’s efforts). Grace (God’s
election) and works (human efforts) are diametrically opposed. Works would be
any human effort or human status that attempts to merit God’s favor. 2. Israel has sought salvation through the keeping of
the Law, doing good deeds, and on the basis of their supposed status with God
(Ro 3:27). However, God’s grace is not given on the basis works (Ro 4:4), but
on God’s election. 3. If works take the place of or are added to grace in
any way, then grace ceases to grace. Grace is found in the Person and work of
Christ (Ti 2:11; Jn 1:14, 17). 4. This connection of God’s grace and God’s election
are evident in Paul’s other epistles. a) God’s grace comes during spiritual death (Ep 2:5). b) God’s grace was granted from eternity (2Ti 1:9) c) God’s grace comes through regeneration of Holy
Spirit (Ti 3:5) d) God’s grace is the basis of salvation (Ep 2:8) III.
OBSERVATIONS
AND APPLICATIONS A.
God is a God of
grace and deals in remnants. There is a remnant among Israel, among Gentiles,
and one might even conclude among “quote…unquote” Christians (Mt 13:24-30). B.
God is a God of
grace and deals with unconditional grace. Those who have experienced His
grace ought to exercise grace in their relationships with the unsaved, family
members, and within the body of Christ (cp. Ep 2:10). C.
God is a God of
grace and therefore there is no self-boasting on the believer’s part, The
believer’s boasting or praise must go to the God of grace (Ep 2:9; 1Co 1:31).
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