At the same time, you need to know that I carry with me at all times a huge sorrow.
It's an enormous pain deep within me, and I'm never free of it. I'm not exaggerating - Christ and the Holy Spirit are my witnesses. It's the Israelites . . .
If there were any way I could be cursed by the Messiah so they could be blessed by him, I'd do it in a minute. They're my family.
I grew up with them. They had everything going for them - family, glory, covenants, revelation, worship, promises,
to say nothing of being the race that produced the Messiah, the Christ, who is God over everything, always. Oh, yes!
Don't suppose for a moment, though, that God's Word has malfunctioned in some way or other. The problem goes back a long way. From the outset, not all Israelites of the flesh were Israelites of the spirit.
It wasn't Abraham's sperm that gave identity here, but God's promise. Remember how it was put: "Your family will be defined by Isaac"?
That means that Israelite identity was never racially determined by sexual transmission, but it was God-determined by promise.
Remember that promise, "When I come back next year at this time, Sarah will have a son"?
And that's not the only time. To Rebecca, also, a promise was made that took priority over genetics. When she became pregnant by our one-of-a-kind ancestor, Isaac,
and her babies were still innocent in the womb - incapable of good or bad - she received a special assurance from God. What God did in this case made it perfectly plain that his purpose is not a hit-or-miss thing dependent on what we do or don't do, but a sure thing determined by his decision, flowing steadily from his initiative.
God told Rebecca, "The firstborn of your twins will take second place."
Later that was turned into a stark epigram: "I loved Jacob; I hated Esau."
Is that grounds for complaining that God is unfair? Not so fast, please.
God told Moses, "I'm in charge of mercy. I'm in charge of compassion."
Compassion doesn't originate in our bleeding hearts or moral sweat, but in God's mercy.
The same point was made when God said to Pharaoh, "I picked you as a bit player in this drama of my salvation power."
All we're saying is that God has the first word, initiating the action in which we play our part for good or ill.
Are you going to object, "So how can God blame us for anything since he's in charge of everything? If the big decisions are already made, what say do we have in it?"
Who in the world do you think you are to second-guess God? Do you for one moment suppose any of us knows enough to call God into question? Clay doesn't talk back to the fingers that mold it, saying, "Why did you shape me like this?"
Isn't it obvious that a potter has a perfect right to shape one lump of clay into a vase for holding flowers and another into a pot for cooking beans?
If God needs one style of pottery especially designed to show his angry displeasure
and another style carefully crafted to show his glorious goodness, isn't that all right?
Either or both happens to Jews, but it also happens to the other people.
Hosea put it well: I'll call nobodies and make them somebodies; I'll call the unloved and make them beloved.
In the place where they yelled out, "You're nobody!" they're calling you "God's living children."
Isaiah maintained this same emphasis: If each grain of sand on the seashore were numbered and the sum labeled "chosen of God," They'd be numbers still, not names; salvation comes by personal selection.
God doesn't count us; he calls us by name. Arithmetic is not his focus.
Isaiah had looked ahead and spoken the truth: If our powerful God had not provided us a legacy of living children, We would have ended up like ghost towns, like Sodom and Gomorrah.
Published by permission. Originally published by NavPress in English as THE MESSAGE: The Bible in Contemporary Language copyright 2002 by Eugene Peterson. All rights reserved. (The Message Bible Online)