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School of Ministry and Theology (Avondale Theology Papers and Journal Articles Seminary)

9-2010

Our Eternally Righteous God: Paul's Great Controversy Theme in Romans 11

Elizabeth E. Ostring Avondale College, [email protected]

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Recommended Citation Ostring, E. (2010). Our eternally righteous God: Paul's great controversy theme in Romans 11. Ministry: International Journal for Pastors, 82(9), 14-17.

This Article is brought to you for free and open access by the School of Ministry and Theology (Avondale Seminary) at ResearchOnline@Avondale. It has been accepted for inclusion in Theology Papers and Journal Articles by an authorized administrator of ResearchOnline@Avondale. For more information, please contact [email protected]. E li z a b et h Ö strin g Elizabeth Östring, at the time of this writing, was a graduate student at Avondale College, Wahroonga, New South Wales, Australia. Our eternally righteous God: Paul’s great controversy theme in Romans 11

uther’s study of Romans is crucial to any worldview, and the a new way of salvation in Christ, provided the dramatic Old Testament narrative forms the as opposed to an obsolete way insight that salvation comes framework of Romans.5 Others plead of striving through obedience to through faith in Christ alone, for Christians to acknowledge the the law. But what does Paul really L 6 and not through any good deeds Bible as one story. emphasize? humans perform. Recent studies Paul often used narrative. He have given rise to further opinions frequently told his own conversion Paul and the people of about the central theme (righteous- story (Acts 22:3–21; 26:4–18; Gal. Israel ness by faith) of the epistle. The 1:13–17), used personal narrative to In Romans 11, Paul’s first proof “new perspective,”1 resulting from build his argument to the Galatians that God has not rejected His people, the study of intertestamental Jewish (Gal. 1:18–2:14), and indicates nar- Israel, is that Paul himself is an literature, suggests Jews understood rative when he writes, “You foolish Israelite of the tribe of Benjamin. the gracious nature of salvation, Galatians! . . . It was before your This simple statement alludes to and their laws were simply their eyes that Jesus Christ was publicly two narratives: Paul’s own dramatic part of the covenant God made exhibited as crucified!” (Gal. 3:1, conversion story, which he was very with them. Their problem was the NRSV). His doctrine of the Resurrec- fond of telling (Paul, once so destruc- exclusive ethnocentricity that effec- tion was based on narrative (1 Cor. tive towards the followers of Jesus, tively blocked Paul’s mission to the 15:3–8) and, most famously, he used has not been rejected), and that of Gentiles. Another perspective, which the narrative of Abraham, Hagar, and the tribe of Benjamin—the son born is gaining acceptance, considers Sarah to build his doctrine of salva- by grace to a dying mother (Gen. Paul’s focus as apocalyptic—the tion by grace (Rom. 4; Gal. 3:6–9; 35:16–19), the recipient of special revelation and triumph of God’s 4). Finally, Paul states clearly in the graces from his brother Joseph (Gen. righteousness2—what Adventists first two verses of his epistle to the 43:8, 9, 16–34; 45:14–20)—saved have understood as the central motif Romans that “the gospel of God . . . from Egypt, and finally part of a rem- of Scripture, “the great controversy.” [was] promised beforehand through nant returned from the Babylonian his prophets in the holy scriptures” exile (Ezra 10:9). The old perspective (Rom. 1:1, 2, NRSV), indicating the Paul repeats that God has not Many Christians today read Paul’s foundation of his teaching. rejected His people. Many times epistles primarily from Luther’s “old Koch states there are 89 Old Israel appeared close to rejection. perspective,” so an appraisal of Testament quotations in the Pau- They had barely become a nation these other perspectives would line letters, 51 occur in Romans.7 when God threatened their destruc- be valuable. For starters, we must The density of scriptural quotation tion because they worshiped the understand the importance of recog- increases in Romans 9–11, where golden calf. Moses pleaded their nizing that Paul wrote with profound some theologians believe Paul case, offering his own rejection knowledge of Jewish Scripture, reaches the climax of his argument (Exod. 32:9, 10, 31–34). God’s reply particularly its narrative qualities.3 that God’s dealings with Israel are is pertinent: “ ‘Whoever has sinned Recent scholarship has recognized consistent with the way He has against me, him will I blot out of that the New Testament should not always worked.8 For centuries, Paul my book’ ”(v. 33).9 Moses remade be isolated from the Old,4 narrative has been seen as the champion of the stone tablets, and God repeated

MINISTRY 14 SEPTEMBER 2010 His covenant with explicit words of own situation? Paul focuses, how- 11, he sums up this whole wonderful grace (Exod. 34:1, 5–7, 10–12). On ever, not on the failure of Israel but situation: restoration comes entirely the very borders of the Promised on God’s revelation of the still-faithful by grace. Israel’s repeated failure to Land, Israel rebelled, fearing the remnant. Did Paul focus on Elijah’s be true to God can be remedied only military might of Canaan (Num. situation because he was thinking by God’s amazing grace. 13:25–14:10). Again God threatened of Elijah’s coming before the day of Thus, the first six verses of to disinherit them (Num. 14:11, 12), the Lord? Romans 11 present the old perspec- and Moses pleaded for them, on the Paul thus rapidly establishes, tive—Paul’s teaching that human basis of the covenant of grace made through scriptural narrative, that beings are saved individually by after the golden calf episode (Num. God does not abandon His people: a grace alone. They also suggest the 14:13–21). remnant will be saved by grace, and first premise of the new perspective, As Paul thought of Israel, a long God will be vindicated (Rom. 11:5). that Jews also understood this grace. parade of narratives suggested they Verse 6 repeats this thought. The However, there are hints in the Elijah were always on the verge of rejec- verse echoes Isaiah 11:11, the prom- message and the new world to come tion. A common thread runs through ise of God saving the remnant of His that Paul sees beyond human issues. all these near-rejection events: it was people. Paul loved the book of Isaiah, always the people who turned from quoting from it more than from any The blindness of Jews God, not God from the people. But other Old Testament book.10 Isaiah and Gentiles in Romans 11:2–5, Paul chose to 11 narrates the coming righteous Romans 11:7–15 presents a zero in on one of the most blatant Branch of Jesse and the future new complex argument that Israel has of these episodes: when Israel was earth, where barriers will be removed been blinded (or hardened) and a prosperous nation, settled into the from between all former enemies: made jealous so that Gentiles can Promised Land, under no military wolves lie with lambs, toddlers with come in. Modern scholarship favors threat or difficulty, during the time adders (and by inference, Jews with the idea of the word being “hard- of Ahab and Elijah. Frustrated and Gentiles). In just a few words, Paul ened” not “blinded” (v. 7), but the discouraged, Elijah complains to alludes to both the coming Mes- scriptures Paul quotes in verses 8–10 God against them. Did Paul sense siah and the dreamed restoration of (Deut. 29:4; Isa. 29:10; Ps. 69:22, 23) a similarity between Elijah’s and his Israel. In verses 5 and 6 of Romans refer to blindness: “ ‘God gave them

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. . . eyes that should not see.’ . . . There their eyes are opened to their identity but of attitude. This occurs ‘[L]et their eyes be darkened so that dire predicament. The king of Israel, by the revelation of God’s power and they cannot see.’ ” Is Paul alluding blind to spiritual opportunity, eagerly character to Elisha, to his servant, to to a story here? Between the verses asks, “ ‘Shall I slay them?’ ” (v. 21). the king of Israel, and to the Syrians; quoted from the Elijah story (1 Kings No, says Elisha, give them food and that is, to everyone. 19:10, 18) are verses commanding water to drink. Now the king “sees,” Elijah to anoint a new king over Syria and prepares a great feast for his The olive-tree analogy (God’s involvement with Gentiles), a “guests,” who afterward simply go Paul now develops the idea of new king over northern Israel (God’s away (v. 23). broken pieces (remnants) being involvement with Israel), and a new This narrative captures the blind- made a viable whole, and embarks prophet (Elisha, who will reveal ness of all concerned—the Jews to on the best-known passage in the God’s ways). the power of God and their calling chapter—his exposition of oleicul- What narrative connects these to bless the nations and the Gentiles ture. The more unusual aspects of events, showing blinded people to the benefits the Jews offer. This Paul’s parable may not be as fanciful sitting down to a table that is a snare blindness serves to demonstrate as sometimes supposed.11 While the and trap, as quoted in Psalm 69:22, that everyone needs God’s saving norm in cultivating olive trees was to 23? He alludes to the narrative of grace, Jew and Gentile equally. Paul graft cultivated scions to wild olive 2 Kings 6:8–23: Elisha’s terrified concludes, “[I]f their rejection means roots, sometimes trees that stopped servant wakes to discover Syrian the reconciliation of the world, what fruiting could be shocked back into soldiers surrounding his city, Dothan. will their acceptance mean but life productivity by grafting a wild shoot Elisha prays that his servant’s eyes from the dead?” (Rom. 11:15). The into a cultivated branch. will be opened to see the protective narrative beautifully endorses both However, in the olive motif, Paul, horses and chariots of fire around the old perspective of salvation by no doubt, alludes to Jeremiah 11 and the enemy and for the Syrian army to grace alone and the inclusion of perhaps echoes the narrative of the be blinded. Elisha then calmly goes the Gentiles as envisioned by the olive branch as a sign of safety for to the armed, but blinded Syrians, new perspective. However, in the the remnant saved from the Flood says they are in the wrong place, and narrative, the barriers broken down (Gen. 8:10, 11). Jeremiah 11:16 leads them into the heart of Samaria! are not simply those of national reads, “ ‘The Lord once called you,

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MINISTRY 16 SEPTEMBER 2010 “A green olive tree, fair with goodly The wisdom of God the power of the quote lies in the fruit,” ’ ” but now He threatens In words of warning lest the Gen- echoes of the narrative. The Job them with destruction. Jeremiah 11 tiles be conceited about their new narrative draws aside the curtain reflects Paul’s earlier concern about relationship with God and compared of mere human need, showing the Israel’s rejection from the covenant with the blindness of the Jews, Paul vast celestial struggle between the God made with Israel, which they reminds them that he is dealing powers of good and evil. Job did have broken time and again: “ ‘I with a mystery. Quoting somewhat not understand his predicament; solemnly warned your fathers . . . loosely from Psalm 14:7 (longing Paul does not understand the pre- warning them persistently. . . . Yet for a Deliverer), Isaiah 59:20, 21 (the dicament of the Jews. But, in Job’s they did not obey or incline their ear, Redeemer will come to those turning story, Paul sees a vision of the future but every one walked in the stub- from transgression), Isaiah 27:9 triumph of God and the restoration bornness of his evil heart. Therefore (remove sin), and Jeremiah 31:33 of His people. I brought upon them all the words of (the new covenant), Paul reminds us this covenant’ ” (vv. 7, 8). that the covenantal promises were Conclusion What pain does Paul feel when he first made with Israel. However, he Thus Paul weaves a rich, mul- reads Jeremiah 11:14: “ ‘Therefore rephrases these quotations: “ ‘This tihued tapestry of Old Testament do not pray for this people, or lift up a will be my covenant with them when narrative that clearly shows he cry or prayer on their behalf, for I will I take away their sins’ ” (Rom. 11:27). moves from the old perspective of not listen when they call to me in the These words allude to distinctive individual salvation by grace to the time of their trouble’ ”? We hear the Christian narrative: John saw Jesus new perspective of Gentile inclusion, same pain in God’s heart when He and said, “ ‘Behold, the Lamb of to the apocalyptic perspective that says, “ ‘What right has my beloved God, who takes away the sin of the God will save His people from sin, in my house’ ” (v. 15). Ah, the story world!’ ” (John 1:29). Not merely and will finally be vindicated when has become that of a spurned lover. Jewish sin needs removal, but the He renews all things. We hear the echoes and pathos sin of the whole world, and this is Paul’s focus is therefore pro- of Hosea’s narrative: “I will heal the covenant God has made with foundly apocalyptic and classic their faithlessness; / I will love them His people. Seventh-day Adventist theology— freely. . . . Israel . . . shall blossom as As Paul contemplates all that the great controversy between God the lily . . . his beauty shall be like the God must accomplish for His goal, and evil is completely in accord with olive” (Hosea 14:4–6). he bursts into praise. “O the depth him. The old and new perspectives Jeremiah wrote more in chapter of the riches and wisdom and knowl- simply guide our mission to the 11. The echo in verse 19 is unmistak- edge of God! How unsearchable are world. able: “But I was like a gentle lamb / his judgments and how inscrutable led to the slaughter. / I did not know his ways!” (Rom. 11:33). His final 1. E. P. Sanders, Paul and Palestinian Judaism (London: SCM Press, 1977). This was a pivotal study that initiated the it was against me / they devised their quotes are a tour de force. “ ‘Who development of the concepts of the new perspective. schemes, saying, / ‘Let us destroy has known the mind of the Lord, / 2. See J. C. Beker, Paul the Apostle: The Triumph of God in Life and Thought (Philadelphia, PA: Fortress Press, 1980), 92n. the tree with its fruit, / let us cut or who has been his counselor?’ ” 3. See especially Richard Hays, Echoes of Scripture in the him off from the land of the living, / comes from the richly Messianic Letters of Paul (New Haven & London: Yale University Press, 1989). that his name be remembered no and powerfully God-revealing Isaiah 4. Francis Watson, Text and Truth: Redefining Biblical Theology more.’ ” While Paul poetically pleads 40, bristling with echoes: “Speak (Edinburgh: T&T Clark, 1997), 13. Watson is an “old for Israel to remain or be grafted tenderly to Jerusalem . . . her war- perspective” proponent. 5. N. T. Wright, “Romans and the Theology of Paul,” in back to the olive tree, he shows to fare is ended, / that her iniquity is Romans, eds. David Hays and E. Johnson, vol. 3 of Pauline any educated Jew that the tree, and pardoned. . . . A voice cries: ‘In Theology (Minneapolis, MN: Fortress Press, 1995), 31, 32. N. T. Wright is a “new perspective” proponent. the spurned lover, is none other than the wilderness prepare the way of 6. Michael W. Goheen, “The Urgency of Reading the Bible as the Suffering Messiah. the Lord.’ ” “He will feed his flock One Story,” Theology Today 64 (2008): 469. 7. Dietrich-Alex Koch, Die Schrift als Zeuge des Evangeliums: The passage is thus rich in imagery like a shepherd.” “The Lord is the Untersuchungen zur Verwendung und zum Verständnis der and narrative that confirms the old- everlasting God, / the Creator of the Schrift bei Paulus (Tubingen: J. C. B. Mohr, 1986), 21–41, quoted in Hays, Echoes, 34. perspective emphasis on grace and ends of the earth. / He does not faint 8. Hays, Echoes, 64. the new-perspective recognition of the or grow weary.” “[T]hey who wait for 9. All scriptures, unless otherwise noted, are quoted from the Revised Standard Version. need for all to be included as recipients the Lord shall renew their strength” 10. Hays, Echoes, 162. Paul uses 28 quotes from Isaiah, 20 from of this grace. But Paul has focused far (Isaiah 40:2, 3, 11, 28, 31). Psalms, 15 from Deuteronomy, 15 from Genesis, and no beyond the needs of humanity to the Romans 11:35, quoted from Job other book more than 5 times. 11. Philip Francis Esler, “Ancient Oleiculture and Ethnic perspective of the faithful Lover: God 41:11, “ ‘[W]ho has given a gift to Differentiation: The Meaning of the Olive-Tree Image in spurned by those who will not keep him / that he might be repaid?’ ” Romans 11,” Journal for the Study of the New Testament 26, (obey) His covenant. shows that God owes nothing. But no. 1 (2003): 111–118.

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