Are Jews saved because they are God's chosen people?

Then God’s sovereign way in government passed from Israel, and the way was opened up for the Gentiles to come into blessing. No longer was there any blessing in Judaism. In former days, it was true, as the Lord said, “Salvation is of the Jews” (John 4:22), but now if a Jew wants salvation He must turn his back on Judaism, and find salvation in Christ; but the moment he is blessed he is added to the church. This was true of the remnant of Israel, of whom Paul speaks in this chapter.

Peter goes further still in verse 11, for the attitude of these Judaisers indicated that they were not clear as the principles of their own salvation. He tells them, "But we believe that through the grace of the Lord Jesus Christ we shall be saved even as they." Jewish believers therefore would be saved in the same way as Gentiles, exclusively through the grace of the Lord Jesus, not by the addition of circumcision or of law-keeping. This being true, certainly Gentiles could not be expected to conform to Old Testament laws and ordinances.

Of old God brought His commandment very near to Israel that they might do it. He has brought His word even nearer to us in Christ. It is now not a word of what we ought to do, but of what Christ has done, and of what He Himself has done in raising Christ from the dead. On our part the word only demands that we believe with the heart that God has raised Him from the dead, and that we confess Him as Lord with our mouths. When heart and mouth thus go together there is of course reality. Real subjection to Jesus as Lord carries with it salvation.

Thus the soul's salvation is based, not upon man's doings, such as obedience to the law, nor even upon God's unconditional promise, such as Abraham was given, but upon fully established facts: the Son of God has come: He has died, and risen again. This is sound, settled truth, appropriated and clearly understood by honest faith. What more can be desired to prove the perfect settlement of the sin question? What more sure and perfect ground for the eternal salvation of every soul who trusts Him?

And then the exulting question arises, "Is He the God of the Jew only? nay, but of the Gentile also." Our need of salvation, our dependence on the sovereignty and grace of God, equalizes us all. "It is one God that shall justify the circumcision by faith, and the uncircumcision through faith." The Jew must come in on the very same mercy that saves the Gentile. (Rom. 11:30-31) Jonah must be as Nineveh.

But the nation Israel has refused the gospel of God's grace in Christ Jesus: has God's Word and purpose then failed of its object in having so blessed the nation?Faith replies, certainly not. It may appear so, but this is for the sake of the testing of faith. “For they are not all Israel which are of Israel.” God's reckoning is a spiritual one: natural generation cannot presumptuously lay hold of blessings that are given for spiritual reasons. Jacob was called Israel only when the flesh was touched and shriveled. How then can fleshly Israel claim to be “Israelites indeed” when flesh is not only far from shriveled, but the very occasion of their boasting? That is Jacob, not Israel.

Now Israel were the last people in the world who could afford to quarrel with the divine sovereignty, for again and again it had been exercised in their favour. This point comes very clearly before us up to verse 16. God made a sovereign choice in regard to the sons of both Abraham and Isaac. He chose Isaac and Jacob, and set aside Ishmael and Esau. If any wished to object to God making a choice, they would have to obliterate all distinction between themselves and both Ishmaelites and Edomites. This they would not contemplate for one moment. Well then, God was only continuing to do as He had already done, and hence not all who were of Israel by natural descent were the true Israel of God.

The reasoning is as conclusive as it is concise and clear, founded on proofs from Old Testament facts and words which a Jew certainly could not gainsay. Did he reason from the promises to Abraham, Isaac, and Jacob? From this very history the apostle refutes their unbelieving abuse of all. The word of God therefore retains all its force. Man only, the Jew specially, is proved to be faulty. Their objection assumed that God was bound to bless the entire race in natural descent from Abraham. But this would open the promises to the Ishmaelites. Not so, cries the Jew: the promise is only in the line of Isaac. Then, might the apostle rejoin, the natural descent is an unsound principle; for this embraces the Arabs sprung from Abraham after the flesh no less than the Jews. They themselves therefore to exclude the Ishmaelites must fall back on the promise tied to the line of Isaac. Promise therefore, not flesh, decides. How the answer of the apostle exemplifies the truth of the Jew and circumcision that God praises, stated already in the end of Romans 2, needs no proof. Hence it is equally said of Israel and of Abraham's seed. It is universally true. Fleshly descent alone insures no inward blessing. The Israelite indeed in whom is no guile is more than one of Jacob's posterity: all of Israel are not Israel, nor are Abraham's seed all children. Compare John 8:37, 39. God must be left free; and He is pleased to call Isaac, not Ishmael after the same sort. The call flows from grace and is inseparable, in the restrictive personal sense here intended, from choice. Far from disputing it, the Jew could not hear the case without falling under its irresistible force; for he wished not to take in the sons of Ishmael and must therefore agree to the necessity of God's call, not mere natural line, in order to constitute an adequately valid claim. And this is made more telling by the striking circumstance that Isaac was born in an exclusively natural way like Ishmael but according to a distinct word of promise on God's part.

Israel is the subject of God's counsels. God does not cast away what He has foreknown and appointed to blessing. This rests upon positive grace; God does not change His counsels though Israel have no righteousness. The righteousness of God will save him. God is faithful, if all men are liars. "I say then," says the apostle, "God hath not cast away his people." The apostle gives three proofs of this truth. First, there was a remnant according to election; next, salvation is come unto the Gentiles to provoke the Jews to jealousy: thirdly, the Deliverer shall come out of Zion to turn away the ungodliness of Israel.

Rom. 11:25-32. But there is another reason more express: blindness in part is happened to Israel, but this is until the fullness of the Gentiles shall have come in; and so all Israel, instead of being rejected, shall be saved. It is the future national restoration and salvation of Israel. They shall be restored to their own olive, to their place in the line of God's testimony and promises on earth: for heavenly hopes do not enter into view here. Instead of being cast off, Israel, as such, are destined to enjoy all that was promised them. The Deliverer shall come out of Sion; and God will take away their sins. Plainly it is the Jews, the literal Jews, who are here meant; for they are distinguished from, and contrasted with, the Gentiles all through the chapter from verse 11, and very clearly in this verse 26. "The fullness of the Gentiles" means the complete number of such Gentiles as believe — all the Gentiles who share in the blessing during Israel's practical obdurateness. Israel are enemies on account of the Gentiles now as regards the gospel, but as regards election, beloved on account of the fathers. This is in no wise applicable to what people call the spiritual Israel, for they are friends as regards the gospel, and beloved of God the Father, not on account of Abraham, Isaac, and Jacob. Understand Israel after the flesh, and all is simple: they have made good their enmity as regards the Gospel, and God will not fail to prove in due time that they are beloved on the fathers' account. For the gifts and calling of God are not subject to repentance: they are indefeasible. The election mentioned in Rom. 11:28 is that of the beloved people Israel. It must not be confounded with the election according to grace, whereby, in the interval of Israel's rejection, the called Jews and Gentiles are taken for heaven. The first is a national election, the second an individual election, which sets us in far superior blessing, since its object and result are to introduce us into heaven. In fact, the believing Jews, who abode on the olive-tree, share in these two elections.