Christian Anit-Semitism — Part 8: Paul’s Polemic Against Anti-Semistism
17 02 2009

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In light of the incipient anti-Semitism of Church of Rome,[i] I believe Paul wrote the ninth through the tenth chapters of his epistle to the Romans to defuse a growing resentment in the predominantly Gentile Church of Rome toward the increasingly hostile Jewish community. Viewed in this light, these chapters are an apostolic tract against anti-Semitism.

For example, Paul begins the ninth chapter of Romans by expressing his own deep love for his “brethren,” his “kinsmen according to the flesh, who are Israelites.” He says that if it were possible he would be willing to forfeit his own salvation if only they would believe. I wonder how shocking these words must have been when they were first read to a congregation which was beginning to entertain the idea that God had rejected the Jewish people because of their unbelief.[ii]

The next thing I notice is that Paul is careful to define exactly who he is talking about, and in doing this he defines what it takes to be an “Israelite.”[iii] This part of Paul’s argument has often been ignored by those who would make the Church the new Israel; but I think it is important that we take note of it.

A number of years ago I had the privilege of speaking to a book club in Lincoln, Nebraska, “The St. Thomas Aquinas Society.” During the discussion the subject of Bible prophecy came up and I stated my pre-millennial position. After the meeting a man approached me and asked how I could deny that the church was the new Israel given the fact that the book of Galatians clearly says that we are the spiritual descendants of Abraham. I answered by quoting a portion of Romans 9:7, “Through Isaac your descendants will be named.” The entire quotation goes like this,

“But it is not as though the word of the Lord has failed. For they are not all Israel who are descended from Israel, neither are they Israel because they are Abraham’s descendants, but: ‘Through Isaac your descendants will be named.’ That is, it is not the children of the flesh who are children of God but the children of promise.”

Paul will later develop the theme of a believing Jewish remnant[iv] — The “Israel of God,” in Galatians 6:16 — but the thing I would have you notice is that descent from Abraham does not necessarily make one an Israelite. If it did we would need to consider the Arab people as Israelites too because they also are descendants of Abraham. However, you might want to think twice before telling an Arab that he is a Jew.

God promised to make Abraham the father of many nations. That promise was fulfilled. In addition to Isaac Abraham was the father of Ishmael through his concubine, Hagar, and Zimram, Jokshan, Medan, Midian, Ishbak and Shuah through his second wife, Keturah. Through these sons and Isaac Abraham became the father of many nations.

It is also significant that Paul says that being a physical descendant of Isaac was not sufficient to make one an Israelite. Esau was a grandson of Abraham and the son of Isaac. In fact, he was Isaac’s favorite son; but it was Jacob who received the name Israel from God, and it was Israel’s descendants who became known, first as the Children of Israel (Jacob) and finally just, Israel.

This brings us to another one of the reoccurring themes of anti-Semitism. Anti-Semites have always had problems with the Jewish insistence that they are the chosen people. Most Christian anti-Semites will admit that they were the chosen people, but they are adamant in their position that the Church has now replaced them.

Some time ago a reader of this blog tried to post a rant that typifies the anger anti-Semites feel when someone claims – as I did – that the Jews are are a chosen people. His sentence captures the spirit of one of the reoccurring themes of anti-Semitism better than anything I could write:

“That a deity vast enough to set this galaxy in motion, should create thousands of nationalities and hundreds of races, then choose one obscure group as his ‘chosen’ is grotesque.”

I believe this attitude, while expressed in a much more pious language, must have been present among many in the predominantly gentile church in Rome too. I infer this from the fact that Paul spends a significant portion of the ninth chapter of Romans defending God’s right to make this choice.

Unfortunately, this portion of the Book of Romans has been hijacked by Reformed theologians who use it as a proof text for the doctrine of election. I do believe this text has some application to a general discussion of the Sovereignty of God; however to take it out of its context – as reformed theologians do – causes them to completely miss Paul’s point.[v] So what is Paul’s point? Let us take a look at the text:

“For though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to [Rebecca], ‘The older will serve the younger.’ Just as it is written, ‘Jacob have I loved, but Esau have I hated.’”

This text clearly states that even before they were born, God chose one of Isaac’s sons, Jacob, over the other. But notice the protest Paul anticipates from this readers:

“What shall we say then, there is no injustice with God, is there?”

My question is this; just who did Paul think would be questioning the justice of God’s choice of Jacob over Esau? Certainly it was not his Jewish readers. The Jewish people have never lost much sleep over the justice of God’s choice of Israel. No; this question would most probably have been asked by a gentile upset over their Jewish antagonists’ claims of chosen status.

Paul responded to this objection rejecting the arrogance of those who raise it, and by arguing that God has a right to do whatever he wants to do with that which He has made. Only after Paul defended God’s right to show mercy to whomever He chooses did he go on to reassure his readers that God has also chosen to make the riches of His glory known to the Gentiles.

Having reassured his Gentile readers Paul then goes on to reject the notion that Gentile inclusion in any way cancels the covenants that God made with their fathers. Yes, Paul argues, Gentile believers have been grafted into to the cultivated olive tree, Old Israel, but they have not replaced the tree, nor have they become a new tree; and he warns the newcomers against arrogance towards the natural branch, the Jewish people.

Paul concludes his defense of Israel with a prediction that there is coming a day when Old Israel will be grafted in again; and with a final warning against anti-Semitism:

“From the standpoint of the gospel they are enemies for your sake, but from the standpoint of God’s choice they are beloved…” for the sake of the fathers; for the gifts and calling of God are irrevocable.”[vi]

Paul is clearly referring to non believing Jews who were enemies of the church in Rome. Yet even while they opposed the church, Paul says that “they are beloved.” Why? For the sake of the fathers,”[vii] whose sons they are and for whose sake they are loved, they will be remembered and finally grafted in again…because “the gifts and calling of God are irrevocable.”[viii]

In the course of time most of the Church would reject Paul’s message and eventually champion anti-Semitism. But that is another story for another time.