“Now it is not as if the word of God had become void; for not all that are of Israel are Israel; neither are they all children, because they are Abraham’s seed; but it is said, In Isaac shall thy seed be called. This means, Not the children of the flesh, not these are the children of God, but the children of promise He reckons as seed.”
Rom 9:6-8

Inclusivity and exclusivity

Making distinctions in an era of inclusivity seems difficult. Paul does not hesitate to make distinctions. However, there is a notable difference between the way Paul talks about exclusivity and the way we talk about inclusivity in our day.

In Paul’s case, Romans 9-11 is about the question of whether – and how – Israel will continue. The continuation of the promise is central to him. This is, at the same time, an expression of God’s continuous working, in view of His ultimate goal. Reaching the final goal is important, which he summarizes in the words at the end of the three chapters:

“For God includes all together [Juden und Nichtjuden] in contumacy, that He may have mercy on all.”
Rom 11:32

With regard to the ultimate goal, Paul speaks of “inclusivity.” In terms of current status, however, there are differences in what might be called “exclusivity.” However, the last can only be done if we speak of today’s concept of inclusivity, which wants to be lived in the here and now. Paul’s perspective is different from that of our world today. Being able to distinguish between the two may help avoid jumping to conclusions.

God’s promises to Israel are valid

Paul first explains that God’s Word to Israel is not simply invalid. God does not reject His word. What about Israel? Things turned out differently than expected. The prophets spoke of all Israel being led into a new messianic age. However, that did not happen. How is it to be understood that Israel only partially recognized Jesus as the Messiah? What was going on here?

Pious believers of the first hour were all Jews. Crucifixion, resurrection, the development thereafter marks many unexpected turns. Does this mean that the people have been pushed aside? That is what Paul is talking about here. It concerns issues that lived in the communities.

As a first argument he brings examples from the Old Testament (Tenach) that not all in Israel are also Israel. The apostle differentiates. God works through His promises, but not all have been called:

“But God said unto Abraham, Let it not be evil in thine eyes, because of the lad, and because of thy handmaid; in all that Sarah saith unto thee, hearken unto her voice. For after Isaac shall thy seed be called.”
Gen 21:12

We should not jump to conclusions from this. Paul simply puts the emphasis here on the work of God. God has said “after Isaac shall your descendants be called”. That is the starting point. God just did not say that about all the sons. Paul explains that Israel is not simply Israel, but that in this one concept, in this one people, there is also a difference, as already indicated in the Tenach.

“For a word of promise is this word, At this time I will come, and Sarah shall have a son (Gen. 18:10-14). But not only to her, but also to Rebekah was power given before she had her conception by one, our father Isaac (Gen. 25:21).”
Rom 9:9-10

The Word of God had not become invalid. Rather, He has repeatedly made specific promises to be fulfilled later. Paul is concerned with God’s activity via the line of promises. A promise does not mean that others are excluded. There is no exclusivity here, as if it were a final destination. Rather, the promise plays a role for a task. This can be understood as “You receive a promise so that God can work through you. He wants to work to reach everyone. See also the article “The purpose of election”.

God’s promises to Israel thus remain valid, while Paul explains in more detail what is meant by them. He justifies the differentiation on the basis of events from the Tenach, the Old Testament.

The Children of the Promise

Paul does not condemn Israel in these verses. He is a Jew himself. Jesus was a Jew, as were all the other apostles. In himself and in others he can see that Jesus very well arrived in Israel, was recognized and found followers. However, this did not affect the entire nation. So Paul does not condemn, he too belongs to the Jews who recognized in Jesus the fulfillment of messianic and divine promises. His differentiation aims to see a meaning behind the development. The status quo is soberly considered and Paul lists here why God’s work can nevertheless be comprehended.

Paul differentiates. The focus does not have to be on all of Israel, but on the “children of promise.” He shows that God’s work is not based on fleshly descent, but is essentially shaped by God’s promise.

By focusing on God’s working through promise, through election, through small groups, the apostle strengthens the understanding of larger contexts.

The same theme of special election, of God’s selective action, occurs several times in these chapters. New aspects are always illuminated. Therefore, no extensive study is appropriate here, but it seems important first of all that we recognize that God’s ways with Israel are by no means finished just because the majority of the people think differently at the moment. Paul does not direct our attention to Israel, but to God, who is above all. He acts.