We are considering N. T. Wright’s newly released Paul and the Faithfulness of God (Christian Origins and the Question of God)
We been considering Wright’s review of the various symbols at the heart of the worldview of the Jews of Paul’s day: Temple, Torah, Prayer, Land, Family, Battle, and Scripture. We pick up with Family.
Family
Of course, in Paul’s day, the Jews understood that God had entered into covenant with Abraham and his descendents. The family of G0d — “sons of God” — was the physical family of Israel.
But by then, it was understood that a Gentile could become a part of the family by becoming a proselyte. This had happened at least as early as Rahab, at the time Jericho was conquered, and Ruth, a couple of generations before David. In Paul’s time, the process was likely much more formalized, perhaps involving baptism (as later was certainly true), although it’s hard to know with the information we have today.
It was also understood that an unfaithful Jew could lose the blessings of the covenant. The Law often speaks of punishing someone by expelling him “outside the camp,” referring literally to expulsion from the moving campground of the Israelites traveling the wilderness to the Promised Land. Sometimes the punishment was expressed as being “cut off,” which might have meant execution or perhaps being cut off from the covenant promises, that is, expelled from Israel.
Despite the fact that non-Jews could be added and Jews could leave God’s covenant family, the Old Testament refers to the family as the “elect.”
(Psa 105:43 ESV) So he brought his people out with joy, his chosen ones [same Greek word translated “elect” in the New Testament] with singing.
(Psa 106:5 ESV) that I may look upon the prosperity of your chosen ones [elect], that I may rejoice in the gladness of your nation, that I may glory with your inheritance.
(Isa 45:4 ESV) For the sake of my servant Jacob, and Israel my chosen [elect], I call you by your name, I name you, though you do not know me.
(Isa 65:9 ESV) I will bring forth offspring from Jacob, and from Judah possessors of my mountains; my chosen [elect] shall possess it, and my servants shall dwell there.
God’s family, the descendants of Abraham (with some additions and subtractions) were God’s “elect,” but they were hardly predestined to salvation or guaranteed to persevere. Nonetheless, there were great benefits to being God’s elect (or chosen) people, as they received opportunities for salvation no one else had, but there is nothing here that proves up Calvinism. (There are other arguments for Calvinism, but Paul’s use of “elect” and “election” doesn’t work.)
Paul, in perhaps his most difficult re-imagining of Jewish symbols, substituted for the descendants of Abraham all those who come to Jesus in faith.
(Rom 2:25-29 ESV) 25 For circumcision indeed is of value if you obey the law, but if you break the law, your circumcision becomes uncircumcision. 26 So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision? 27 Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law. 28 For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical. 29 But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.
Paul is discussing more than circumcision. His point is that the man who receives the Spirit — by faith in Jesus, of course — is the truly circumcised and hence truly part of God’s chosen family.
Paul’s argument is based on Deu 30:6, where God promises to circumcise the hearts of a remnant of the Jews following a time of exile. Paul concludes that if God gives the Spirit to Gentiles as well, then they, too, are among the chosen.
This is the argument that forms the basis for Rom 9 – 11, which is not about Calvinism but about the change in the definition of God’s family, a change which left many people who were Jews by blood out of God’s election.
(Rom 9:8 ESV) 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.
(Rom 10:12-13 ESV) 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. 13 For “everyone who calls on the name of the Lord will be saved.”
(Rom 11:5-7 ESV) 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace. 7 What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened …
(Rom 11:17-21 ESV) 17 But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, 18 do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. 19 Then you will say, “Branches were broken off so that I might be grafted in.” 20 That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear. 21 For if God did not spare the natural branches, neither will he spare you.
I don’t have space to work through the three chapters in detail (I’ve done it before in detail). The point, however, is that Paul uses “elect” in the Old Testament sense, not in a Reformation sense. Therefore, we Christians are God’s “elect” in very much the same way that Israel was God’s elect.
And as Paul warns in Rom 11:20-21, we are part of the elect because of our faith, and we will be just as assuredly broken off if we lose our faith as the Jews who were excluded because they failed to believe in Jesus.
This redefinition of “family” and the elect by Paul was mandated by the invitation of the nations into the Kingdom. No longer was the standard one of blood descent from Abraham. Rather, the Kingdom became defined in terms of those who are part of the Messiah through faith in him. And if this is true of Gentiles, it’s true of Jews. And this radically changed things.
We can now better understand why the Judaizing teachers objected to what Paul was doing. His approach to Christianity not only invited the nations in, it had the sad, tragic result of excluding most Jews — who failed to come to faith in Jesus.
Paul brilliantly defends his views in Rom 9 – 11, pointing out that the prophets said that only a remnant of the Jews would enter the Kingdom —
(Rom 9:27-28 ESV) 27 And Isaiah cries out concerning Israel: “Though the number of the sons of Israel be as the sand of the sea, only a remnant of them will be saved, 28 for the Lord will carry out his sentence upon the earth fully and without delay.”
(Rom 11:5-6 ESV) 5 So too at the present time there is a remnant, chosen by grace. 6 But if it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace.
Nonetheless, it was obviously painful for Paul to see most of his countrymen reject Jesus and so fail to enter the Kingdom that they’d been praying for for centuries.
It is in this connection – the elect being those who are in Christ, the Christian remnant – that Paul says “and so all Israel shall be saved”. He had already said “they are not all Israel who are of Israel.”