CHAPTER 1
A NON-TYPOLOGICAL FUTURE-MASS-CONVERSION VIEW
Michael J. Vlach
The issue of Israel, Gentiles, and the church in God's plans remains a hotly debated topic in Christian theology. Is Israel as a people and nation still significant in God's purposes, or has the mostly Gentile church inherited Israel's identity and role? How does Jesus relate to both Israel and the Gentiles? Romans 9–11 is important for addressing these questions.
My purpose is to present what I believe is Paul's argument in Romans 9–11. I will argue for a "non-typological future-mass-conversion view" concerning Israel. By "non-typological" I mean Paul's understanding of Israel is continuous with the expectation of the OT prophets that Israel is an ethnic and national entity with a role to the world. National Israel remains strategic to God's purposes and does not lose its significance with the arrival of Jesus and the church. Paul reaffirms that Israel is a people and nation composed of ethnic descendants from Abraham, Isaac, and Jacob. And God made promises to Israel that will be literally fulfilled. This coincides with God keeping a remnant of believing Israelites, even while Israel as a whole is in unbelief. These promises are and will be fulfilled through Jesus the Messiah, the ultimate Israelite, who through his two comings, blesses Gentiles, saves and restores Israel, and fulfills all that the prophets predicted for the world (Isa. 49:3–6; Rom. 11:26–27; 15:8–9).
This argument contrasts with typological approaches to Romans 9–11 that see a shift from OT expectation to NT fulfillment. Typological approaches often view Israel and physical and national promises to Israel in the OT as types and shadows that are transcended by greater spiritual realities in the NT era. Jesus and the church are perceived as fulfilling or superseding national Israel's identity and role in God's purposes so that Israel does not have future significance as a nation.
A non-typological approach, however, is different. It asserts that the temporary Mosaic covenant with its sacrifices and priesthood were inferior types and shadows that were superseded by the new covenant and Jesus's superior sacrifice and priesthood (Heb. 8:5; 9:23–24; 10:1). But the people and promises connected with the Abrahamic, Davidic, and new covenants are not inferior types that pass away. Israel is not a type that is transcended in significance by the church. Nor does Jesus's rightful identity as the ultimate Israelite remove or transcend national Israel's significance. The opposite is true. Jesus's role as the true Israelite involves the restoring of Israel as a nation (Isa. 49:3–6; Rom. 11:26–27).
Paul's message in Romans 9–11 is supported by over thirty quotations and thirteen themes from the OT, which he relies upon in a contextual way. Paul does not transform, reinterpret, or redirect the original intentions of the OT prophets. He pulls together several OT themes and connects them to new covenant realities and Israel's current rejection of Jesus. In these three chapters Paul explains various OT expectations concerning the Messiah, national Israel, the remnant of Israel, and Gentiles and shows how these work together in God's purposes.
I also argue for a climactic "future mass-conversion" of national Israel in connection with the second coming of Jesus. This coming salvation of Israel (Rom. 11:26) will bring the nation into the new covenant and allow it to fulfill its role of bringing more blessings to the world (11:12, 15, 26–27), just as the prophets predicted (Isa. 27:6).
This perspective differs from the view that the "all Israel" to be saved in Romans 11:26 is the church or the remnant of believing Jews throughout history. It also differs with the position that Israel's coming salvation is limited to incorporation into the church with no implications for a continuing role for Israel as a nation. If predictions concerning Israel's salvation must come true, so too must prophecies concerning Israel's role as a nation since the two concepts are inseparably connected (see Deut. 30:1–10; Isa. 2:2–4). Jesus is coming to rule the nations (Rev. 19:15), and this includes Israel and its role.
These truths are consistent with the church, which is the new covenant community of believing Jews and Gentiles in Christ between the two comings of Jesus. Believing Jews and Gentiles are united in salvation through faith in Jesus and participation in the covenants of promise (11:17–24). Yet ethnic distinctions are not erased. Paul still distinguishes Israelites and Gentiles both in this age and in the future. This reveals wonderful unity and diversity within the people of God.
Paul's Big Idea in Romans 9–11
In Romans, Paul proclaims the gospel of Christ as the power of God unto salvation to the Jew first and then to Gentiles (Rom. 1:16). He then explains the sinfulness of man (1:18–3:20), justification (3:21–5:21), sanctification (6:1–8:17), and glorification (8:18–25). Yet a major issue remained. If God is true to his word, what about his promises to Israel? The Scriptures contain many predictions concerning Israel's coming salvation and restoration with increased blessings to the world (Deut. 30; Isa. 2:2–4; Ezek. 36; Amos 9:11–15). About twenty years passed since Jesus ascended to heaven. The new covenant ministry of the Holy Spirit was operating, and many Gentiles were coming to faith. Yet the majority of Israel remained in unbelief. Some in the increasingly Gentile church concluded God had permanently rejected Israel. This concerned Paul. But how does Israel's unbelief harmonize with God's promises? And if God could break his promises with Israel, how could Christian Gentiles be sure God would keep his promises to them? As Wolfhart Pannenberg observes, "How could Christians be certain of their own comparatively new membership in the circle of God's elect if God for his part did not remain faithful to his election in spite of Israel's unbelief?"
In Romans 9–11, therefore, Paul addresses the problem of Israel's unbelief and the erroneous view that God rejected Israel (cf. 11:1–2). He explains how Israel's current rejection of Jesus is consistent with God's commitment to Israel and Israel's great privileges (9:1–5). He also reveals how Israel's present unbelief relates to Gentiles and the believing remnant of Israel. When done, Paul will harmonize the following: (1) national Israel's unbelief; (2) Gentile inclusion in the Abrahamic covenant; (3) the current believing remnant of Israel; (4) national Israel's coming salvation; and (5) what Israel's salvation will mean for the world.
Paul argues from past, present, and future realities. Concerning the past, Paul contends that God has not rejected Israel since God sovereignly chose and granted Israel many irrevocable privileges and gifts. Also, God has not rejected Israel because of his commitment to Israel's patriarchs (9:4–13; 11:28–29).
Concerning the present, Paul asserts that Israel as a whole missed righteousness in Christ while many Gentiles found it (9:30–10:21). But a current believing remnant of ethnic Israelites shows that some within Israel believed and that God is still committed to Israel (11:1–6). This remnant guarantees God will not reject the nation (9:29) and points to a future salvation of Israel as a whole (11:16a). Also, God is using the present unbelief of Israel to bring spiritual blessings to believing Gentiles (11:17b; 15:27). This Gentile salvation is used by God to provoke Israel to jealousy. Paul's ministry to Gentiles also provokes Israel (11:13–14).
Concerning the future, Paul claims God will save the mass of Israel in connection with Jesus's return and the fullness of God's purposes for Gentiles in this age. Israel's salvation involves the nation's entrance into the new covenant and the bringing in of greater world blessings (11:12, 15, 26–27).
In sum, Paul reveals a divinely orchestrated progression of events that shows God's word has not failed. Israel is partially and temporarily cut off from experiencing covenant blessings, although a believing remnant remains. God uses Israel's unbelief to include Gentiles in the covenants of promise. This present era when Gentiles are coming to saving faith will lead to a time when the nation Israel as a whole will be saved. Paul's angst for the nation (10:1) will give way to joy and an outburst of praise to God (11:33–36). Therefore, Gentiles should understand their place in history and not be "arrogant" against Israel (11:18).
Israel's Identity in Romans 9–11
Paul mentions "Israel" eleven times and "Israelite(s)" twice in Romans 9–11. Of his eleven uses of "Jew" or "Jews" in Romans, only two occur in chapters 9–11 (9:24; 10:12). Two ideas are significant here.
First, the titles "Israelite" and "Jew" refer to ethnic descendants of Abraham, Isaac, and Jacob. In 9:6, Paul says there is a subset of believing ethnic Israelites within the broader pool of all ethnic Israelites. At times Paul refers to a current believing remnant of Israel, and on other occasions he discusses the nation Israel as a whole.
Second, it is not coincidental that all of Paul's uses of "Israel" or "Israelite" occur in Romans 9–11, when outside of these chapters in Romans he uses "Jew(s)." While the designation "Jew" comes from the single tribe of Judah, without excluding the other tribes, the title "Israel" often carries national implications and emphasizes the broader twelve tribes of Israel stemming from Jacob (i.e., "Israel"). Pablo Gadenz notes that Paul's switch from "Jews" to "Israel" in these chapters shows Paul "is considering the situation not just of individual Jews but of Israel as a collective whole."
The Structure of Romans 9–11
Romans 9–11 contains five main sections:
• The problem of Israel's unbelief (9:1–5)
• Selectivity as a reason God's word has not failed (9:6–29)
• Why Israel missed righteousness (9:30–10:21)
• The remnant and national Israel in God's plans (11:1–32)
• Praise for God's great plans (11:33–36)
Romans 9:1–5 launches Paul's argument by introducing the problem of Israel's unbelief in Jesus even though Israel possesses great privileges.
Romans 9:6–29 reveals God's selective purposes as evidence God's word has not failed. God has selected (1) a remnant of believing Israelites, (2) the seed line of promise from Abraham, and (3) saved people from both Israel and the Gentiles.
Romans 9:30–10:21 explains Israel's problem. Israel missed righteousness in Jesus, who is the end of the law. Gentiles, though, found righteousness in the Messiah and are currently provoking Israel to jealousy while Israel as a whole is characterized by unbelief.
Romans 11:1–32 shows God has not rejected Israel. The believing remnant of Israel is a "firstfruits" of the salvation of the nation that will occur when Jesus returns (11:16, 26). Gentiles are currently becoming God's people through faith. When this era of Gentile salvation is over, the people of Israel will be saved, resulting in greater world blessings.
Romans 11:33–36 is a doxology concerning God's wonderful ways as explained in Romans 9–11.
Summary of Paul's Argument in Romans 9–11
The Problem of Israel's Unbelief (9:1–5)
Romans 9:1–5 introduces the problem of Israel's unbelief. With deep sincerity, Paul addresses his fellow "Israelites," his "kinsmen according to the flesh" who are unbelieving (9:3). Paul wishes he could be cursed on Israel's behalf (9:3). Then he mentions Israel's great privileges:
to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. (9:4–5)
This list of eight privileges currently "belongs" to "Israelites." It is not that they once belonged to Israel or have been transferred to another. Israel still possesses them, even while in unbelief. These privileges are (1) adoption as sons, (2) the glory, (3) the covenants, (4) the giving of the law, (5) temple service, (6) the promises, (7) a relationship with the "fathers," and (8) being the vessel for the Messiah.
To further explain, Israel has a familial relationship to God as adopted sons. Earlier Paul linked adoption with Christians (8:15, 23), showing adoption can apply to individuals and Israel as a nation. "Glory" refers to God's shekinah glory that dwelt in the presence of Israel. The "covenants" probably include the Abrahamic, Davidic, and new covenants. Closely related are the "promises." The Hebrew Scriptures contain many promises concerning the Messiah and blessings for Israel and the nations. Cranfield observes that Paul probably "had in mind many other OT promises, particularly the eschatological and messianic promises."
Paul's mention of "covenants" and "promises" raises the issue of their content. Since he offers no qualifications, all dimensions of the covenants and promises as explained in the prophets are probably in view. No indication exists that only salvation blessings are intended or that physical and national aspects have been spiritualized or made into something else. In Galatians 3:15 Paul says that once a covenant is ratified, "no one sets it aside or adds conditions to it." So the spiritual, physical, and national components of God's promises as originally revealed are significant because of God's character.
Paul does not explicitly repeat all the details of Israel's restoration that exist in the OT such as agricultural prosperity, the land, the city of Jerusalem, and other areas (although he does mention temple service). But this is not significant since these matters would be covered under the broader categories of "covenants" and "promises" and since Paul need not repeat previous revelation on these matters. If the broad categories of the "covenants" and "promises" still belong to Israel, so too would the details of these. Concerning 9:3–4, Zaspel rightly asks, "What exegetical warrant is there for allowing only a part of the covenants' promises (i.e. the forgiveness of sins) and not the whole of them?"
Also, there are themes associated with the "covenants" and "promises," such as Israel's vocational role to the nations (Deut. 4:5–8; Isa. 2:2–4), Israel's disobedience and dispersion followed by salvation and restoration (Lev. 26:40–45; Deut. 30:1–10), and blessings to the nations under the Messiah and a restored Israel (Isa. 27:6; Amos 9:11–15). If these themes are included in the "covenants" and "promises," these need to be fulfilled as well. If not, then some NT author probably would tell us. As Saucy notes, "We would expect the apostle to give some explanation if the nature of these promises have been altered from their OT meaning, but nowhere does he give such indication."
Paul also mentions the detail of "temple service" (latreia) that still belongs to Israel. Israel was the custodian for "service" of the Jerusalem temple. Paul, with approval from the church in Jerusalem, continued devotion to Jerusalem and the temple (Acts 21:17–26). While Jerusalem and temple service intersected with the Mosaic covenant era, their relevance seems to go beyond to the new covenant era as well. Some passages link Jerusalem and temple service with new covenant conditions when Israel is restored (Isa. 2:2–4; Jer. 33:14–18; Ezek. 40–48; Zech. 14:16). In reference to the coming day of the Lord, Paul mentions a "temple of God" that a future man of lawlessness will desecrate (2 Thess. 2:1–4). The concept of "temple" also applies to Jesus (John 2:19–21), the Christian's body (1 Cor. 6:19), and the church (Eph. 2:21), yet the importance of the Jerusalem temple and Israel's relationship to it remains. Paul's use of "temple service" reveals implications for national Israel since the temple is linked to Jerusalem and the land of Israel. Vanlaningham points out that Paul's mention of "temple service," along with "covenants," "promises," and the "fathers," shows that four privileges in 9:4–5 "have special implications for the land."
Israel's patriarchs, "the fathers," also belong to Israel. Paul will again connect "the fathers" to Israel in 11:28. The patriarchs are probably also tied to the "rich root" Paul mentions in 11:16b. Lastly, Paul mentions "Christ," the most important of all the privileges. Israel was the vessel for the Messiah. Israel's belief in Jesus the Messiah is predicted in 11:26.
