The Elect in Romans Are Israelites
- The Election of Priests, Kings, and Disciples
- The Election of Messiah and Angels
- The Election of Jerusalem
- The Election of False Gods and Foolish Things
- The Election of Israel
- The “Few Chosen” Are Israelites
- The Elect in the Tribulation
- The Elect in Peter’s Epistles Are Jewish
- Elect but Not Saved
- The Elect in Romans Are Israelites
- Election of Grace
- Foreknowledge
- The Remaining Verses of Election
- Conclusion
- Basic Theology: Election Part 01 Video
- Basic Theology: Election Part 02 Video
Part of the challenge of understanding Romans is to recognize that Paul is speaking to the believers in Rome who are both Jewish and Gentile (non-Jewish). We learn that from the way that he addresses his readers.
Romans 1:16, “…the gospel of Christ … is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.”
“Jew and Greek” is a combination that he uses throughout this letter to Romans.
For example, Romans 2:9, 10; 10:12. Romans 2:17 Paul speaks specifically to the Jews.
Romans 2:17, “Indeed you are called a Jew, and rest on the law, and make your boast in God,
Paul then asks what advantage the Jew has, and he answers his question.
Romans 3:1-2, What advantage then has the Jew, or what is the profit of circumcision? 2 Much in every way! Chiefly because to them were committed the oracles of God.
In chapter four Paul speaks of Abraham who was their father according to the flesh.
Romans 4:1, What then shall we say that Abraham our father has found according to the flesh?
Finally, Paul bridges the apparent controversial between the Jews and Greeks of the Roman church with the following conclusion.
Romans 10:12, “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.”
Having seen that the book of Romans was written in large part to the elect, the Jews, (see also Acts 18:2 and Romans 16:3 concerning Roman Jews) as well as Gentiles, we can now see that the many uses of the word “elect” are not references to salvation, predestination etc. Rather they are reference to the Israelites (elected by God)
Romans 9:4-5, who are Israelites, to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; 5 of whom are the fathers and from whom, according to the flesh, Christ came, who is over all, the eternally blessed God. Amen.
Therefore, Paul’s question “Who shall bring a charge against God’s elect?” (Rom 8:33) is not Calvinistic (predestined to eternal life) but is a reference to the elect Jews (see above: 1 Chronicles 16:13, Psalms 33:12; 105:6; 105:43; 135:4, Isaiah 45:4; 65:9; 65:22). This concept is consistent throughout the book.
Romans 9-11 is the great defense of Scripture, par excellence, that God has not cast away His people. Paul begins the section by showing how God began with Abraham and then chose Isaac over Ishmael, and then Jacob over Esau. Speaking of the two nations in Rebecca’s womb.
Romans 9:11, “for the children not yet being born, nor having done any good or evil, that the purpose of God according to election [ekloge εκλογη] might stand, not of works but of Him who calls.”
The election has nothing to do with Calvinistic predestination but with God choosing Jacob rather than Esau to be the one who would receive the oracles of God etc.
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