Election of the Lesser Son

Paul's Lament-Midrash in Romans 9-11

David R. Wallace

• Publisher: Fortress Press
• Year: 2014
• Print ISBN: 9781451482959
• eBook ISBN: 9781451487510
• Topic: Theology & Religion
• Subtopic: Biblical Criticism & Interpretation

God chooses Israel (salvation "first to the Jew and then the gentile"), but without showing favoritism? Paul genuinely grieves for Israel as one speaking "in" Christ, yet prays to be cursed, cut off from Christ? Romans 9–11 remains one of the most difficult and contested biblical texts in scholarship today. Theological discussions often limit the focus of this passage to God's sovereignty, emphasizing that God's mind is not known, or to Paul's defense of God's faithfulness, insisting that Israel has failed. Less attention has been devoted to Paul's unique form and style, which, rightly understood, resolve significant issues, revealing the merciful and wise character of God in his choice of Jacob, the lesser son.

David R. Wallace demonstrates how Paul weaves two distinct Jewish literary forms together––lament and midrash—into a logical narrative concerning Israel's salvation. Attention is given to Paul's poetical structures, key literary terms, and use of Old Testament contexts. The result is new insight into the meaning of the letter, and into the theology of Paul.

4

The Grace of God for Israel, 11:1-32

Therefore I am saying, “Did God reject his people? By no means.” For I am an Israelite, from the seed of Abraham, the tribe of Benjamin. Did God reject His people that he foreknew? Do you not know what Elijah said in Scripture as he interceded to God with anger toward Israel? “Lord, they have killed your prophets. They have cut down your altars, and I have been left alone and they are seeking my soul.” But what does the oracle say about him? “I have left for myself seven thousand men who have not bowed their knee to Baal.” Therefore, in this same manner and in this present time there is a remnant according to the called grace of God. But if by grace, it is not by works, otherwise grace would no longer be grace. Why therefore? What Israel sought, they did not achieve, but the called achieved and the rest were hardened. Even as it is written, “God gave them a spirit of stupor; eyes not seeing, ears not hearing, all the day long.” And David said, “Let their table be a trap and a snare, a stumbling block and retribution to them. Let their eyes be darkened so as not to see and their backs bent over forever.”

Therefore I am saying, “Did they trip in order that they might fall?” By no means. But their sins result in salvation to the Gentiles in order that the Gentiles might make them jealous. But if their sins means riches to the world and their failure riches to the nations, how much more their fullness?

But to you Gentiles I am speaking. Therefore, in as much as I am an apostle to the gentiles I will boast in my ministry if somehow I might make my brothers jealous and save some of them, for if the their casting away means reconciliation of the world, what about their reception if not life from the dead? But if the first fruits are holy then the whole batch is holy, and if the root is holy also the branches. But if some of the branches were cut out and you wild olive branches were grafted into them and now share in the nourishing sap of the olive tree root, “Do not boast, branches!” But if you might boast you are not bearing the root but the root bears you.

Therefore, you are saying, “They were cut out in order that I will be grafted in.” Well, in unfaithfulness they were cut out but you have stood in faith. Do not be high minded, but fear! For if God did not spare the natural branches neither will he spare you.

Therefore, behold the kindness and severity of God. Upon the ones falling, severity, but upon you, the kindness of God, if you remain in kindness, otherwise you will be cut out. And also if they do not remain in unfaithfulness they will be engrafted. For God is able to engraft them again. For if you, according to nature, were cut out of a wild olive and were engrafted into the cultivated olive tree, how much more will these according to the natural be grafted into their own olive tree?

For I wish that you would not be ignorant, brothers, of this mystery in order that you might not think of yourselves too highly, because the partial hardening in Israel has happened until the fullness of the gentiles might come in. And likewise, all Israel will be saved. Even as it is written, “From Zion comes the One who delivers he will turn Jacob from godlessness. And this is by my covenant with them, I will forgive their sins. According to the gospel, enemies on account of us; according to the elect, beloved on account of the fathers. For God’s call and gifts are irrevocable. For just as you were disobedient to God, now you have been shown mercy by their disobedience; likewise, those who have presently disobeyed resulted in your being shown mercy in order that now they too might be shown mercy. For God bound all into disobedience, in order that he might show mercy to all.

Overall Outline, 11:1-32

Paul’s cohesive literary style exhibits intellect. After he demonstrates God’s inclusion of the gentiles, 9:6-29, and the reason for Israel’s fall, 9:30—10:21, Paul clarifies the meaning of his terms that he has used for Israel in a transition section, 11:1-10. He then encases the “mystery” within a poetic structure, 11:11-24, integrating logic, balanced parallels, and extended metaphor.

11:1-10	Clarification: Remnant Israel and Hardened Israel
11:11-24	Poetic Structure:
11:11-15	Balanced Parallels (“Reconciliation”)
11:16-24	Olive tree metaphor and Imperatives
11:25-32	Summary Section

Furthermore, Paul’s summary of the revealed mystery, 11:25-32, thematically brings together the whole argument of Romans 9:6—11:32, an inclusio.

Prophetic Identity, 11:1-10

In Romans 11, Paul reveals the “mystery” concerning Israel’s future. But he first delineates what he means by “Israel,” since up to this point in his argument he has used different terms for “Israel” that refer to different groups: In his first midrashic form, 9:6-29, Paul defines the “remnant” as called sons comprised of Jew and gentile. In his second midrashic form, 9:30—10:21, he describes “Israel” as those who have heard the message of the Messiah, stumbled, and have become hardened. So, here in 11:1-10, Paul juxtaposes these two identities, “remnant” Israel and “hardened” Israel, for the purpose of clarification—”remnant” Israel is called by grace, 11:5, and “hardened” Israel sought to obtain their goal through “works,” 11:6-10. This definition and repetition prepare the reader for what is about to be unveiled, 11:11-32.

In the first half of this section, 11:1-6, Paul identifies and co...

Table of contents

• Cover
• Title Page
• Copyright
• Table Of Contents
• Abbreviations
• Acknowledgements
• Introduction
• Paul's Grief for Israel
• God's Faithful Election of Israel, 9:6-29
• Israel's Failure to Hear, 9:30-10:21
• The Grace of God for Israel, 11:1-32
• Paul's Praise to God, 11:33-36
• Conclusion
• Bibliography
• Index of Scripture References
• Index of Subjects