Romans from a Torah Covenant Perspective – Chapter 9 Part 1

The final restoration of Israel is the zenith of the theological sections of the letter. A defense to assumptions the gentiles were making about Elohim, Israel and Israel’s future. The gentiles in Rome were falling prey to Supersessionist theology – Elohim replacing his chosen people with another people. Later in Ch. 11 Paul’ll direct his audience to their indebtedness to the root of the tree. Romans 9:1 I say the truth in Messiah, I lie not, my conscience also bearing me witness in the Holy Spirit ; Romans 9:2 That I have great heaviness and continual sorrow in my heart. Romans 9:3 For if it were possible I myself would wish to be banished from Moshiach for my Yisraelite brothers, my kinsmen according to the flesh: Paul’s charge – the Jews aren’t the children of YHWH if they’ve rejected Yahusha. V. 2 is reminiscent of Isaiah 51:11 Therefore the redeemed of the יהוה shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. The stern reality of Jn. 1:11 has hit Paul: He came unto his own, and his own received him not. But v. 12 of John 1 gives comfort: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. V.3 is very serious sounding: “For if it were possible I myself would wish to be banished from Moshiach for my Yisraelite brothers, my kinsmen according to the flesh.” The debate abounds as to: whether Paul did actually pray to יהוה this action; or… It’s a hypothetical action meant to shepherd us to the textual witness. # 2. It’s a hypothetical action meant to shepherd us to the textual witness of ‘anathema’ ‘that which has been cursed’, ‘accursed’, ‘anything devoted to evil’, ‘an accursed thing.’ And the linking text – Exodus 32:31 where we find Paul’s statement here hearkens back and links us to Moses statement after the sin of the Golden Calf: Exodus 32:31 “And returning to יהוה , he said: I beseech thee: this people hath sinned a heinous sin, and they have made to themselves gods of gold: either forgive them this trespass, Or if thou do not, strike me out of the book that thou hast written. Paul’s hypothetical links us back to Moses and of course brings us full circle into the arms of ‘the accursed’ Yahusha; who bore the sins of Israel and the world to the reconciliation of יהוה. Yahusha was granted what Moshe was denied, the opportunity to become ‘accursed’ for the sake of Israel’s salvation. It’s an amazing literary example of how Gamaliel taught his student Paul to weave the tapestry of the Tanakh. Galatians 3:13  Messiah has redeemed us from the curse of the law (Book of the Law), being made a curse for us (for it is written: Cursed is every one that hangeth on a tree). 2 Corinthians 5:21  Him, who knew no sin, he hath made sin for us: that we might be made the justice of God in him. Sin for us… That is, to be a sin offering, a victim for sin. So; Paul uses metaphor and hypothetical as a literary device to draw from the connecting passages in the Tanakh. Romans 9:4 Who are Yisraelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of Elohim, and the promises; Romans 9:5 Whose are the fathers, and of whom as concerning the flesh Messiah came, who is over all, Elohim blessed for ever. Amen. It was to Israel that verse 4 was given….but it was Israel also who forsook the adoption of v.4 because they were not all Israel who where in the congregation of Israel, is Paul’s point! (V. 4 & 5) – 7 blessings bestowed on believers – made possible by Yahusha’s redemptive work as the accursed one: Join the Israel of Elohim (at the Mountain) Adopted (Exodus 19) Witness the glory (Exodus 20) Given the BoC – the covenants of promise Given the Torah (Exodus 19) in covenant The (priestly) service of Elohim The fulfilled promises given to Abraham. Exodus 19:4 Israel is ‘adopted’, Exodus 20 Israel w