The Remnant and Grace
Romans 11:5-11
We’re in Romans 11 tonight. I thought we’d get here the other night and
we touched on it towards the end of last week where we got into the mention of the
term “remnant” in Romans 11. I pointed out last time something that’s
important. I want to go over the passages and the usage of the term because I
have heard some people within dispensationalism talk about the Church or at
least talking about positive believers in the church as the remnant. Many times
remnant in Scripture is not used as a technical term related to spiritual
maturity but when it is used that way it is always related to the believers
within Israel. It’s not a term that is applicable in any way to the Church.
We’re going to study through that this evening as well as some other
things related to the important aspects of the doctrine of grace and clarify
some questions that might not occurred to you but they certainly have occurred
to other people. I’ve heard some objections raised on some of the terminology
related to grace over the years. We have one of the great passages on grace
here in Romans, chapter 11. We’re looking at the doctrine of remnant and the
doctrine of grace. Now just a reminder. It’s always important to conceptualize
what we’re studying that Romans is about the righteousness of God. There’s a
number of things that Paul says about the righteousness of God but in Romans 9
– 11 he’s relating the righteousness of God to God’s plan for Israel and
the Church.
Romans 9 demonstrates the righteousness of God in terms of His rejection
of national Israel. It is the rejection not in terms of His plan but because
the majority of the leaders of Israel at the time Jesus came rejected Him as
Messiah. That rejection, Romans 10, is based upon the fact that they had
neglected revelation. They distorted the meaning of Scripture. Even though the
truth of God’s word was near to them they rejected it, and this is why God
rejects them and puts them under divine discipline. That discipline is
temporary, according to Romans 11.
In this chapter, Paul shows that God has not permanently cast them away
but eventually there will be a restoration of Israel to God. Fundamental to
understanding that is to understand the role and significance of the remnant
and how that has operated within the history of Israel. So the question that’s
raised at the beginning of Romans 11:1 is whether God has permanently cast away
His people. He answers that in verse 2 that God has not cast away His people
that is, not permanently cast away. In Psalm 94:14 David says, “For the LORD will not abandon His people, Nor will He forsake His
inheritance.”
Now this is important. It’s an important reminder for us because the
underlying principle here is same for Israel as well as for the Church. It goes
back contextually to the end of Romans 8 when Paul said, “For I am convinced
that neither death, nor life, nor angels, nor principalities, nor things
present, nor things to come, nor powers, nor height, nor depth, nor any other
created thing, will be able to separate us from the love of God, which is in
Christ Jesus our Lord.” The objection from the Jews is that it seems like God
has rejected Israel and they think they’re not loved by God any more. Paul is
showing that God still loves His people, Israel, even though they are under
divine discipline. He has not permanently cast them away.
This was promised in the Old Testament and the point that he is making
here in this section is to establish this foundation that God is true to His
Word. We can trust Him and that no matter what our experience might be, no
matter how horrible our circumstances may be, no matter how dark and despairing
things might become at times, that’s just our experience. We have to trust in
the Word of God over our experience because God is the one who holds us in His
hand. God is the one who protects, provides, and sustains us. What usually
happens is that things come along in our life and rattle us because they shatter
our hopes and dreams of the things we want to do according to our plans and
agenda for our life and God has another plan and He’s trying to get our
attention to recognize that it’s not about us. It’s all about Him and His plan.
But God, no matter how bad things get, God doesn’t forsake us. The Lord said He
would never leave us or forsake us. He always sustains us. This is true in
terms of God’s plan for Israel also.
Verse 2 says that God has not cast away His people whom He “foreknew.”
That is always one of those terms that bring up the whole issue of determinism
and predestination and election in relation to eternal salvation, especially as
it’s articulated within Calvinism. I pointed out that the concept of
foreknowledge in Scripture relates to God’s knowledge of what will take place
in the future. How does He make His choices? The options are really very
limited. God makes His choice as to what happens in human history either apart
from His knowledge or He takes into account what He knows will happen. Those
are the only two options.
God either does it completely apart from His knowledge or He takes His
knowledge into consideration. But His knowledge of contingent events in
history, what might happen, what could happen, what should happen, that includes
also what will happen. He is aware of everything. Just because He knows this
does not determine what He will choose on the basis of the merit of what He
knows. In other words, it’s really clear form Scripture that He doesn’t make
His choices on the basis of the intrinsic goodness or merit of individual
people. He does it for His purposes.
He either does it consistent with His knowledge or He doesn’t take it
into account. That makes it just arbitrariness. 1 Peter 1:2 says, His choice is
done in accordance “according to the foreknowledge of God the Father”. Now one
thing you have to understand is that our background, our framework, is not
Calvinist. In Calvinism God doesn’t know all the knowable. They say what might
happen, what could happen is all-irrelevant; the only thing that matters is
what happens; that’s determined by God’s foreknowledge; God only foreknows what
He determines will happen. My problem is that is I think it places a limitation
on the omniscience of God. I tried to chart this out on a graph but it made
God’s knowledge finite so the only way to do this accurately would be to just
shade the whole background because we’re only looking at a portion of God’s
Omniscience.
God’s omniscience means that His knowledge is infinite and eternal. You
can’t really diagram the boundaries of His knowledge because it goes without
end. There are no limitations to the knowledge of God. He knows everything. He
knows everything that could happen, might happen, and would happen if certain
other things took place. He knows everything and He knows it all immediately
and directly. God doesn’t learn things. He’s always known everything. His
knowledge doesn’t increase or decrease. He’s always known all there is to know
and, as part of that knowledge, you have the subset of His foreknowledge. It’s
defined as God’s infinite and eternal knowledge of what will happen before it
happens.
That’s simply what proginosko
in the Greek means. pro meaning
before; ginosko meaning knowledge.
It means God knows what will happen before it happens. This is a subset of His
Omniscience. Omniscience is related to the thinking of God. In God’s thinking,
which is not like our thinking because our knowledge is always acquired. His
knowledge has always been the same. It has always been direct and intuitive.
It’s different in some ways from our knowledge so it’s difficult for us to
understand.
What happens is that when we try to compare our knowledge to His
knowledge it’s a comparison of apples and oranges. They’re both fruit. In other
words they’re both knowledge but we can’t extrapolate to God’s knowledge from
our knowledge because our knowledge operates on finite cause and effect, which
God’s knowledge does not operate on because His is always eternal and absolute
with no acquisition of new information. There’s nothing he hasn’t not known. So
on the basis of that in relation to His foreknowledge God makes choices as to
the destinies of certain peoples within history.
As we’ve seen in our study of election in Romans 9 this choice in the
context of Romans 9 to 11 is not a selection of the descendants of Abraham,
Isaac, and Jacob in terms of eternal or individual justification or salvation.
It’s not a choice in terms of who will go to heaven and who will go to the Lake
of Fire. It’s a choice of who He will use, what tribal group He will use in
order to reveal His grace and His revelation, His Word, to all humanity. So He
chooses within history to function within certain people.
That’s His prerogative as a Sovereign but He doesn’t do that in any way
that negates their volition. It’s not a salvation related issue at all. In
Romans 9:11 he says, “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.” See the children
were not born and had not activated any volition at all. It was not related to
what they’ve done; it’s not related to the fact that they have or have not done
anything of possible merit or goodness.
Why is it operative? It says, “so that God’s purpose according to [His]
choice would stand, not because of works but because of Him who calls.” Now
that’s going to be important when we get there because it’s not based on works
or human merit. God is not doing it because He foresees some element of
righteousness within someone. He is doing it for other purposes. Now I’ve
paraphrased this a little bit, “That the purpose of God according to His
selection of the descendants of Abraham, Isaac, and Jacob for historic purpose
might stand, a choice not based on their merits but on God’s determination for
His purposes in history.” In taking into account all of the knowable; this is
the best solution that will bring the greatest glory to God in angelic history.
So that just gives us an orientation to this issue of election.
Now at the end of Romans 11:2 Paul gives an illustration from the
Old Testament. I don’t need to go back through it all again tonight. “Or do you
not know what the Scripture says in {the passage about} Elijah, how he pleads
with God against Israel?” This is in 1 Kings 17, 18, and 19. This is the
prophet who stood on Mount Carmel and challenged the 400 prophets of the Asher and
the 450 prophets of Baal to a contest of who could light the fire. Elijah built
a huge altar and they were to see who could call down fire from heaven. That
was important because Baal is the god of thunder and of lightning so if their
god is a true god, then that should be an easy thing for him to just send down
a lightning bolt and incinerate the altar.
So the prophets of Baal and prophets of the Ashera dance around and cut
themselves and bleed and go into all sorts of religious histrionics to try to
motivate their gods to light the fire. What’s interesting is to watch the
behavior of the man of God who is totally oriented to divine thinking. See we
live in an era today when people are basically spiritual weenies and wimps.
We’ve been cowed by the politically correct crowd in America that you don’t act
certain ways toward people who have other religious beliefs. But that’s not
God’s way. That’s man’s way because man wants an equal playing field. All
religions are equal they say so you have to respect all religions as being
equal. But if you’re a believer in the Lord Jesus Christ you know that all
other religions are shams. All other religions are false so Elijah sits back
and tell them to scream a little more. That maybe their god went to the
bathroom and can’t hear them. Elijah makes fun of them all day long. In our
human viewpoint pragmatic culture that’s considered wrong but it’s only wrong
if you don’t have an absolute frame of reference from the Scripture. If you
have an absolute frame of reference from the Scripture, it’s just fine to
ridicule the idiots. This is not ridiculing the man on the street; this is
ridiculing the Jay Goulds and the Darwins, the leaders, and the false prophets
in the country, not the everyday person. That’s what Elijah was doing.
He has this fantastic victory at the end of the day. He virtually
submerged the entire altar and all the wood and the animals in water. Then he
calls upon God to light the fire. A huge pillar of fire comes down from heaven
and just incinerates everything and it just turns into vapor. It vaporizes the
whole sacrifice, altar, wood, and everything. They all immediately disappear
and are consumed. So Elijah is just at the top of his game. No one can feel
better. He has had the victory of victories. The only thing you could relate
that to is someone who has won every Super Bowl for fifty years and has all the
rings and everything. He’s just undefeatable and he’s won the magnificent
victory.
Then, like what happens so often, pride goes before a fall. He runs into
the threats of Jezebel. Jezebel threatens she’s going to take his life and
immediately he just has to run away and so he thinks that God has deserted him.
He’s all by himself. There’s nobody else with him and he heads off into the
desert and has a pity party. He’s depressed and he’s down and this is the
scenario that Paul is referring to in Romans 11. He quotes from 1 Kings 19
where Elijah says, “I have been very zealous for the LORD, the God of hosts; for the sons of Israel have
forsaken Your covenant, torn down Your altars and killed Your prophets with the
sword. And I alone am left; and they seek my life, to take it away.” He’s won
the big battle but he doesn’t think this war is winnable.
In Romans 11 Paul asks what was the divine response to him? God says, “I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL.” Seven thousand! Elijah wasn’t
alone. Pick yourself up. Get over the pity party. You’re not alone. I’m never
restricted to just one person. There’s a remnant, those who have not caved into
apostasy, have not caved into idolatry, and have not rejected God. They may be
secret, hidden believers who are not vocal and that you don’t know about, but
they are there. You’re not the only one. The scenario is not one of defeat.
This comes out of 1 Kings 19:10, He [Elijah] said, “I have been very
zealous for the LORD, the God of hosts; for the sons of
Israel have forsaken Your covenant, torn down Your altars and killed Your
prophets with the sword. And I alone am left; and they seek my life, to take it
away.”
The point here that we have to understand is that it’s difficult,
especially if you are involved in communicating the gospel in the Jewish
community, is that they see this as a sign of arrogance on the part of
Christians. The reality is that unfortunately in the Jewish community many Jews
are Biblically illiterate. That’s not too different from a lot of Christians
but they’ve never read the Old Testament. In fact, when they read through the Torah,
which they’ve divided into 52 readings called the perashat and each week every synagogue
in the world studies from the same section. It’s all from the Torah.
It’s developed in Judaism over the years that they never read from the
prophets, from Daniel or from Isaiah. They’re too Messianic. It raises too many
questions when your weekly reading comes out of Isaiah 53 or Daniel 9 or Daniel
7. It’s too obvious that this is relating to Jesus so over the years in the 1st
millennia after Christ that within Judaism they just changed the readings to
get rid of all these Messianic prophecies so there wouldn’t be an issue there.
When you talk about some of these things from someone from a Jewish background
they’re ignorant of this.
In most of the history of Israel, it was characterized by apostasy, by
rejection of God, and by hostility toward God. There were a few periods when a
majority were believers but in many periods in Jewish believers the vast
majority out-paganed the pagans. They completely caved in and assimilated to
the gods and goddesses of the Canaanite religions and the Phoenicians and
others. So what’s left over, what remained was the group called the remnant.
This is when the word is used in a technical sense and it referred to that
group that were believers and had not succumbed to idolatry.
Now in 1 Kings 19:13-14, again there’s another section that is quoted.
Elijah repeats himself about Israel having killed all the prophets with the
sword and he’s the only one left and they seek his life and God reminds him
that He’s reserved seven thousand in Israel, all whose knees have not bowed to
Baal. So what we see is that Paul in Romans 11:3, 4 he’s just going back and
quoting from this section to make his point that God has a remnant. Verse 5
says, “In the same way then, there has also come to be at the present time a
remnant according to {God’s} gracious choice [an election of grace].”
This verse and Romans 9:27 are the only two verses in the entire New
Testament that talk about a remnant. Both places they’re talking about the remnant
of Israel. We need to look at the concept of remnant. Last time I pointed out
there are four words used in Scripture for remnant; two are Hebrew Old
Testament words and two are New Testament words. In Romans 9:27 we have the
word hupoleimma. Hupo is the prepositional prefix and
then we just have the root word leimma
used here in Romans 11:5. Both have that idea of the remnant, that which
remains, that which survives, and that which continues.
Now it’s used a number of different ways in the Old Testament. Sometimes
it just has a normal everyday usage to refer to the group that’s left over. We
see this in 2 Kings 19:4 and 30-31 and 2 Kings 31:24. Now these sections come
out of the event that occurs when the Assyrian king has invaded the Northern
Kingdom of Israel in 722 and they destroyed the Northern Kingdom and then
Sennacherib headed south into Judah and conquered several cities in Judah. Then
he surrounded Jerusalem and laid siege to that city. That’s the context of
these verses and others in 2 Chronicles 30.
But if we look at 2 Kings 19:4 we read, “Perhaps the LORD your God will hear all the words of Rabshakeh, whom
his master the king of Assyria has sent to reproach the living God, and will
rebuke the words which the LORD your God has heard. Therefore, offer a prayer for the remnant that is
left.” The Rabshakeh was the herald, the announcer, the chief of staff and he
was announcing to the people that your god is not any good. Just give up now.
We’re going to defeat you. Now this isn’t referring to the spiritual remnant
believers. It’s just talking about the ones that haven’t been killed yet, those
that are left who can still fight against the king of Assyria.
Verse 30 talks about the “remnant who have
escaped of the house of Judah.” It is talking about a spiritual sense here. Can
you see the difference? It says, “The surviving remnant of the house of Judah
will again take root downward and bear fruit upward. For out of Jerusalem will
go forth a remnant, and out of Mount Zion survivors. The zeal of the LORD will perform this.” Bearing fruit upward here is
talking about spiritual fruit so here within that same chapter we see the word
for remnant used in an everyday, non-technical sense and then in verse 30 and
31 talking about a spiritual remnant.
Then in 2 Kings 21:14 it says, I will abandon the remnant of My
inheritance and deliver them into the hand of their enemies.” There he’s not
talking about the spiritual of Israel. He’s talking about those who have
survived the previous judgments. This is a non-technical sense of the word.
That’s why it’s important to look at all the surrounding context whenever
you’re doing a word study. We’re talking about that in our Sunday night Bible
Study Methods class.” Words aren’t always used in a technical sense. Remember
for the most part the Apostle Paul and Old Testament writers are just using
every day, ordinary vocabulary. Sometimes they’ll use it in a technical sense,
sometimes not.
That brings us to a parallel passage as the same time as Hezekiah. I
want you to turn there. It’s 2 Chronicles 30. This is a really interesting
chapter where you see the use of the word remnant but it also has a fascinating
illustration of God’s grace. That’s why I want us to read through this. This is
probably not in that section of the Bible where the pages are darkened a little
because you’ve been reading it a lot and you may not have been here in the last
fifteen, twenty years, if ever. This is a really interesting little episode.
This is at the same time when Hezekiah has cleansed the temple and restored the
temple and is bringing the people back to obedience. This is a reform period
under Hezekiah. He’s calling the people back to observe the Passover.
In the initial introduction here we read, “Now Hezekiah sent to all
Israel and Judah and wrote letters also to Ephraim and Manasseh, that they
should come to the house of the LORD at Jerusalem to celebrate the Passover to the LORD God of Israel”. Remember the Northern Kingdom at this
time had already been defeated and destroyed by the Assyrians. There were still
Jews that lived in the north. A number of Jews who saw the invasion coming had
gone to the south but there were still those that remained. Of those that
remained, some were killed; the Assyrians deported many. They became known in
history as the ten lost tribes. They weren’t lost. God knew where every one of
them was. And many of them, as I said earlier, that survived escaped ahead of
time so you had members of all of those tribes in the south in Judah, even at
the time of Christ. They knew which tribe they were from. Even today there are
many Jews today who can identify themselves as being from some of these
so-called lost tribes.
It goes on to say, “For the king and his princes and all the assembly in
Jerusalem had decided to celebrate the Passover in the second month,” Many had
not celebrated the Passover in years but Hezekiah is executing a reform that
the people are going to get back into obedience to God. So they make this
proclamation and verse 6 tells us, “The couriers went throughout all Israel and
Judah with the letters from the hand of the king and his princes, even
according to the command of the king, saying, “O sons of Israel, return to the LORD God of Abraham, Isaac and Israel, that He may return
to those of you who escaped {and} are left from the hand of the kings of
Assyria.” How is remnant used in this verse? Here it’s not talking about a
spiritual group. It’s just talking about those who survived the war, who
survived the invasion, and who survived the deportation. It’s not talking about
their spiritual condition at all as we’ll see in a couple of verses.
Do you see any interesting words there other than remnant? Notice twice
the word “return” is used. I would hope by now that many of you by now would
automatically key on when you’re reading through Scripture. It’s a
theologically pregnant word in that it’s the Hebrew word shub. It goes back to Deuteronomy 30
when it says that eventually when they’ve been scattered to all the ends of the
earth, they will return to the Lord. This is a word that is basically a
counterpart to the New Testament word repentance. It means to turn back to God,
to turn away from the idols and the paganism and all of the false ideas and
human viewpoint worldview you’ve been following, and turn back to the Word of
God.
Then come some warnings, “Do not be like your fathers and your brothers,
who were unfaithful to the LORD God of their fathers, so that He made them a horror, as you see. And do
not stiffen your neck like your fathers, but yield to the LORD and enter His sanctuary which He has consecrated
forever, and serve the LORD your God that His burning anger may
turn away from you. For if you return to the LORD, your brothers and your sons {will find} compassion
before those who led them captive and will return to this land. For the LORD your God is gracious and compassionate, and will not
turn {His} face away from you if you return to Him.” How do you
demonstrate that you’ve returned to God? You learn His word, you obey His Word,
and you serve Him.
Serving the Lord doesn’t always take place today in local church
ministries. A lot of it does. A lot of it takes place outside the local church
in terms of family, where you work, where you play, whatever you do, you have
opportunity to serve others. Notice this is an appeal to their volition. They
have free will. They can choose not to return to God or they can choose to turn
to God. Did you notice that some would still be taken captive? But if they
turned to the Lord, wouldn’t everything be great and God would make them
healthy, wealthy, and prosperous. No, the nation is still under divine
discipline. The nation is still being kicked out of the land, out of the
Northern Kingdom. The promise here is that if they return to the Lord, those
who are taking them captive would treat their brothers and children
compassionately. If you return to the Lord, it will change the nature of the
captivity. See, the decisions we make spiritually change and impact many other
things around us. When we’re obedient and we’re positive to the Word and we’re
applying it, it affects those around us in terms of blessing by association.
There’s a consistent promise through the Old Testament that God is going
to restore the Jews to the land that He promised to Abraham, Isaac, and Jacob.
The key concept here is that the “Lord your God is gracious and compassionate,
and will not turn His face away from you if you return to Him.” All they have
to do is determine to trust the Lord and follow Him instead of the idols. There
are three words there that you ought to pay attention to. The first is that
they need to return to the Lord. That’s the word shub. This is the idea of changing your
mind, deciding not to chase after the idols and not be in a frantic search for
happiness, deciding not to live your life the way you want to but instead walk
in obedience to God. The next word is turn as in God will not turn His face
from you. The word is sur in Hebrew and means to turn aside or depart. So God is saying
He will not take His grace away from you at this point but He will continue to
treat you graciously and compassionately even to the point of changing the
nature of the captivity to your brethren and loved ones.
So in verse 10, “The couriers passed from city to city through the
country of Ephraim and Manasseh, and as far as Zebulun, but they laughed them
to scorn and mocked them.” Look at this response of the people in the north.
They laughed at them. They mocked them. See, the choice is to return or not. If
you’re going to return then live a life consistent with that which means you
obey the Mosaic Law and you go to Jerusalem to observe Passover.
But what happens as these heralds went out, like many pastors today and
they proclaim the truth of God’s word, they get laughed at. They’re mocked.
Christians are being ridiculed. Do you believe in a recent creation? Do you
believe in a God who could become a man? You believe in a virgin birth? You
believe in miracles? You believe in right and wrong? You believe there are real
evildoers in the world? They mock all of these.
I think no matter what else you think about President George Bush what
really irritated and hacked off most of the liberals in this country is that he
appealed to absolutes when he called the terrorists evildoers. Now you can do
all kinds of things but in the minds of a relativists to appeal to a standard
of right and wrong is one of the worst sins you can commit. That’s why they got
so mad at President Bush. He acted as if there was absolute evil in the world
and he was going to do something about it. That just really hacked off all the
liberals. They don’t want to believe that they’re answerable to anybody. That’s
the modern mindset. And it’s not just liberals. There are a lot of
conservatives that way. They’re only conservative because that appeals to their
personality. They don’t understand from where a lot of these issues ultimately
derive. So the runners are laughed at and mocked at and notice the contrast
here. Again, for those of you going through the Bible Study Methods class we’re
talking about structure and different things to look for. One of the things you
look for is things that are alike and things that contrast. What we have here
is a contrast. There are those who laughed and mocked the runners, and on the
other hand there were some—the minority, the remnant—who humbled
themselves and came to Jerusalem.
What is humility? I’ve taught these so many times. Humility isn’t
thinking lowly of one's self; humility is submission to authority; humility is
obedience. Jesus humbled Himself and was obedient to the point of the cross.
That’s what Philippians 2:5-11 says. Humility is obedience to the proper
authority. So this is what they do. They humble themselves, they submit to the
authority of God and they came to Jerusalem.
They didn’t just say, “Oh, I’m going to do what God says,” and then stay
home. No, they did what God said to the letter and they went to Jerusalem. Not
because it made them righteous but because they were supposed to do so under
the authority of God. Verse 12 says, “The hand of God was also on Judah to give
them one heart to do what the king and the princes commanded by the word of the
LORD.”
Here is another one of those passages where people might read that God
was asserting His authority and changing their volition. Not at all! Judah had
already committed themselves to reform by following Hezekiah in reform. This is
what chapter 29 covers in terms of supporting Hezekiah in the restoration of
the Temple, the cleansing of the Temple, and the restoration of the Temple
sacrifices. The Southern Kingdom is behind him as almost one person in their
obedience to the Lord. There has been a true, genuine, Biblical revival in the
Southern Kingdom. What God is doing here is He’s just strengthening them in
their already committed resolve they have decided upon. So they have a
singleness of purpose to obey the command of the king as the Word of the Lord.
They come together at that particular point. Now, what’s interesting is
what happens after this. There’s some from the Northern Kingdom who have come
south. That’s the remnant from the North. Then almost everyone in the south is
oriented to God, oriented to His grace and obedient to Him. In verse 13 we
read, “Now many people were gathered at Jerusalem to celebrate the Feast of
Unleavened Bread in the second month, a very large assembly.”
Passover is the first day of unleavened bread followed by a week-long
feast and all Jews, male Jews especially, are required to come every year to
observe Passover, Pentecost, and Yom Kippur, those tree festivals in Jerusalem.
Verse 14, “They arose and removed the altars which {were} in Jerusalem; they
also removed all the incense altars and cast {them} into the brook Kidron.”
When you’re oriented to God it’s not only doing what you’re committed to do,
it’s removing the things that are a distraction to your spiritual life. You get
rid of those that are a holdover from the paganism you held to dearly before
you were saved.
Verse 15, “Then they slaughtered the Passover {lambs} on the fourteenth
of the second month. And the priests and Levites were ashamed of themselves,
and consecrated themselves and brought burnt offerings to the house of the LORD.” They recognized their sin and so they had ritual
cleansing in preparation for serving the Passover. They set themselves apart by
going through the proper trespass offerings and guilt offerings so they are
ritually cleansed to go into the Temple and to serve God and serve the people.
Then we come to verse 16, “They stood at their stations after their
custom, according to the Law of Moses the man of God; the priests sprinkled the
blood {which they received} from the hand of the Levites.” That sprinkling of
the blood was part of the whole ceremony. It depicted the fact that real
cleansing, not ritual cleansing, ultimately comes from the death of a sacrifice
and that perfect sacrifice would be the Lord Jesus Christ.” Then in verse 17,
“For {there were} many in the assembly who had not consecrated themselves;
therefore, the Levites {were} over the slaughter of the Passover {lambs} for
everyone who {was} unclean, in order to consecrate {them} to the LORD.”
This is interesting. These people want to obey God but they are ignorant
or for whatever reason, there are many who haven’t sanctified themselves. They haven’t
gone through the ritual that the Mosaic Law required for them to go into the
Temple. “For a multitude of the people, {even} many from Ephraim and Manasseh,
Issachar and Zebulun, had not purified themselves, yet they ate the Passover
otherwise than prescribed. For Hezekiah prayed for them, saying, “May the good LORD pardon. Everyone who prepares his heart to seek God,
the LORD God of his fathers, though not
according to the purification {rules} of the sanctuary.”
Technically that is an affront and a blasphemy to God. But look at this.
They hadn’t ritually cleansed themselves, but not in disobedience but out of
ignorance. Yet they ate the Passover contrary to what was written. You see
Hezekiah prayed for them to pardon them. He’s praying like a priest for a
people to be cleansed because they’re too ignorant to properly do it. This is
the difference between ritual purity and real purity. Ritually they hadn’t gone
through the ritual to be cleansed but they had humbled themselves spiritually
and personally confessed their sins. They prepared their hearts to seek the
Lord God of their Fathers. This is the grace of God.
The Lord listened to them. God dealt with them in grace in terms of
their heart attitude toward Him. “So the LORD heard Hezekiah and healed the people.” This is a
great example of God’s grace and goodness to His people and this is something
we lose. As I read this I thought how the liberal theological crowd who want to
say that the God of the Old Testament is a hateful God and the God of the New
Testament is a loving God overlooks this. This is one of the greatest examples
of God’s love and grace in the Old Testament and is on par with anything you
see in the New Testament. This is not some hateful, wrathful God. This just
shows that the liberals have rejected the truth of the Scripture and seek to
destroy it.
Now all of that had to do with the remnant but it was fun to get off and
talk about grace a little bit. Now 2 Chronicles 34:9 also talks about the
remnant “They came to Hilkiah the high priest and delivered the money that was
brought into the house of God, which the Levites, the doorkeepers, had
collected from Manasseh and Ephraim, and from all the remnant of Israel, and
from all Judah and Benjamin and the inhabitants of Jerusalem.” These are those
who were the spiritual remnant because these are the ones who came to Jerusalem
to observe the Passover. Ezra 9:14 uses the term but more in the sense of the
everyday use of the survivor. He’s asking a rhetorical question in terms of God,
“Shall we again break Your commandments and intermarry with the peoples who
commit these abominations? Would You not be angry with us to the point of
destruction, until there is no remnant nor any who escape?” That’s just a
secular use of the term.
Isaiah 1:9,”Unless the LORD of hosts had left us a few survivors [a remnant], We
would be like Sodom, We would be like Gomorrah.” He’s using the term remnant
here to talk about a spiritual core of believers who because of them the rest
of the nation is blessed. Isaiah 10:20, “Now in that day the remnant of Israel,
and those of the house of Jacob who have escaped, will never again rely on the
one who struck them, but will truly rely on the LORD, the Holy One of Israel. A remnant will return, the
remnant of Jacob, to the mighty God. For though your people, O Israel, may be
like the sand of the sea, {Only} a remnant within them will return; A
destruction is determined, overflowing with righteousness.” Again, this is
talking about a spiritual remnant.
Isaiah 11:11 says, “Then it will happen on that day that the Lord Will
again recover the second time with His hand The remnant of His people, who will
remain, From Assyria, Egypt, Pathros, Cush, Elam, Shinar, Hamath, And from the
islands of the sea.” The question here is always when was the first time?
This is at the end of the Tribulation. When was the first recovery? It wasn’t
in the Old Testament. The first recovery I think is what we see going on right
now, which is the recovery of unregenerate Jews to Israel to establish the
nation in preparation for the end time events. So that’s not saying it’s right
around the corner. The events have always been right around the corner. But
we’re seeing more and more preparation today as we see a little less than 50%
of the all the Jews in the world living in Israel. That hasn’t happened before.
The paper I’m doing for Pre-Trib this year is an analysis of the history of
Zionism from the Protestant Reformation to the present showing how God works
behind the scenes, orchestrating political events, events within the Jewish
community, events within the Christian community and none of them involve
people who know what the others are doing. When you look back over history you
see the hand of God in working time and time and time again to bring about the
restoration of a nation of Jews in the land that He has given to Abraham,
Isaac, and Jacob. It’s not a chance thing. There are many times within that
period when people thought it was going to happen in their lifetime and nothing
happened. It took 300 to 400 years for that to come about. It’s not by chance.
Okay, so Romans 9:27 and 11:5 are the only two passages in the New
Testament that uses the term remnant. So Romans 11:5 talks about Elijah’s
remnant. We have all of Israel, ethnic Jews who are descendants physically from
Abraham, Isaac, and Jacob, but the vast majority throughout history has
rejected God. They’ve pursued the Baal, the Baalim, and the Ashera. They have
not pursued the God of Abraham, Isaac, and Jacob. That’s always been a
minority. That’s illustrated by the remnant. At the time of Elijah in the north
it’s Elijah plus the 7,000. It’s a minority position. The vast majority of Jews
at any point in history have rejected the God of their fathers. But God’s
choice or selection of them is based on grace.
Now here’s what’s interesting. The contrast here is between grace and
works. We have to think in terms of what works mean. Now there are some people
and I’ve talked to some of these pedantic types in seminaries who try to think
that anything you choose to do is a work. Sometimes the Bible uses the term
work as the basis for a decision. But that’s not what the context in these
passages is talking about. It’s talking not just about doing something or even
making a choice. It’s talking about doing something or making a choice that is
considered to be meritorious that brings righteousness to the one who does it
because the act or the choice itself is considered meritorious.
What Paul sets up here is a contrast between grace and works. It’s
either one or the other. This is one of the great passages. Grace excludes
works one hundred percent. Works is trying to impress God by anything that we
do. That some choice we make or some act we perform somehow brings us
meritorious righteousness. It’s either grace, which means God does all the
works and we accept it, or somehow what we think or what we do impresses God.
It’s one or the other.
Paul thinks very clearly here. It’s not a little bit of this and a
little bit of that. God’s not fuzzy-wuzzy up there in heaven and saying, “Well,
he mostly wants to do the right thing.” No, it’s either one or the other. Grace
excluded works. Works excludes grace. In the last part of the verse it says if
it’s works at all, one millionth of one percent, it’s no longer grace. If just
one little speck of works is in there, it destroys grace completely. That’s why
Paul says that if someone preaches a different gospel than ours, a different
one that’s not based on grace, let him be accursed. This term there is very
strong. He’s basically saying to let them rot in hell because they’re teaching
a false gospel. So it’s one or the other. This is the issue with Israel as
stated earlier in the previous chapter in Romans 10: 3-4 where Paul indicts the
Jews of Jesus’ generation who rejected His message of grace because the
Pharisees thought they could merit God’s favor by doing this external
religiosity.
Paul summarizes this in Romans 10, “For not knowing about God’s
righteousness and seeking to establish their own, they did not subject
themselves to the righteousness of God.” This is what makes “works” works. It’s
not just doing something or thinking something or making a choice, it’s
thinking that what you’re doing brings righteousness to a person. It establishes
one's own righteousness as apart from Christ. Verse 4,”For Christ is the end of
the law for righteousness to everyone who believes.”
So how do we conclude this? I’ve got about six points here that I’ll run
through real fast. I want to hit them again next week. Point one: grace and
works are contrasted. They’re mutually exclusive. It’s either one or the
other. Second point: Grace means the honor and the merit and the effort
belongs to God, not to the individual. The recipient has done nothing
whatsoever, no choice, no action, and no mental attitude to cause God to give
it to them. Within Calvinism they want to make faith meritorious. They say
faith is what God gives the elect so only the elect can have the right kind of
faith. But that’s not what Scripture teaches. Faith is non-meritorious. It’s
like a tube. It’s what’s at the other end of the tube that has the merit. The
merit comes through the tube because the tube is grace and the believer has
trusted in God and put that tube in place.
Third point: works is not to be understood as simply doing something but
doing something that’s considered meritorious in and of itself and producing
some righteous quality in the one who does the act. This is what works does. If
they go to church, if they get baptized, if they repent in sackcloth and ashes,
if they pray seven times a day, if they do something, it’s bringing merit to
the individual.
The fourth point is that in God’s plan, sin destroys the ability of the
sinner to ever perform anything whatsoever that creates meritorious
righteousness in the unbeliever. It’s impossible for a human being, who is a
descendant of Adam, who has inherited sin and committed sin to ever do anything
that’s going to have any merit.
Fifth point: the Bible says that all humans are sinners and fall short
of God’s character. Their best is as filthy rags [Isaiah 64:6). That’s our
works of righteousness, not our works of unrighteousness. Also Isaiah 53:6,
“All of us like sheep have gone astray, Each of us has turned to his own way;
But the LORD has caused the iniquity of us all
To fall on Him.” In Romans 3:23, “For all have sinned and fall short of the
glory of God.”
Point six: only God can provide the merit. This is done through the
crediting of righteousness in justification. The key verses are Isaiah 53:11
where God says, “God shall see the labor of His [the servants’] soul and be
satisfied.” God is propitiated by the work of Christ on the cross, by His
knowledge [God’s knowledge] My righteous servant shall
justify many for He shall bear their iniquities.” Genesis 18:6 says that Abraham
wasn’t declared righteous because of what he did; he was declared righteous
because he believed God and it was accounted to him for righteousness. The New
Testament says in 2 Corinthians 5:21, “He made Him who knew no sin {to be} sin
on our behalf, so that we might become the righteousness of God in Him.”
Then Titus 3:5 says, “He saved us, not on the basis of deeds which we
have done in righteousness, but according to His mercy, by the washing of
regeneration and renewing by the Holy Spirit.” It’s God’s grace. It removes all
of that guilt, everything from us that’s not based on who we are or what we’ve
done but is based upon what God did in His love for us in sending His Son to
the cross to pay the penalty for our sins. It’s a free gift. So God’s
righteousness is freely given to us who believe, not because we believe but it
is through our faith that we receive the grace of God.