Why Pray for Israel? Part 2 – The “Israel of God”

Do you know which nation besides the United States is most frequently included in the geopolitical, economic, and religious headlines?”   [Ready with your answer?]  According to the Pew Research Center and Gallup Polls, next to the United States, the most frequently mentioned nations are Israel and China.  No surprise that China ranks so high; but Israel?  Not only is she ranked second or third between two world superpowers; the tiny nation of Israel has survived among neighbors and their proxies that have repeatedly called for her annihilation!  Might we suggest that the answers to this anomaly lie in the providential hand of God?

Why Should We Care About Israel?

In Part 1 of this series (See HERE.), we asked, “Why Pray for Israel?”   We concluded that one cannot account for either the prominence of Israel geopolitically or the long-term historic record of social and spiritual hostilities against the Jewish people without exploring the relationship of Israel to God’s sovereign plan of the salvation and restoration of His fallen creation.  We explained that to understand “Israel” in God’s plan, we must distinguish three meanings of this name.  “Israel” often refers to
(a) the “State of Israel,” but also can mean
(b) people of Jewish ethnicity worldwide; or,
(c) "the Israel of God" (Galatians 6: 16) which includes all people, both Jew and Gentile, whose faith identifies them as “spiritual seed of Abraham" (Romans 9: 6-7).  

Genesis 12: 1-3 records God's covenant with Abraham in which He promised three things: land, descendants, and blessings.  God repeated these promises to Abraham in Genesis 15:5-7 and 17:4-8; and later, to Abraham’s son Isaac by faith whom his wife Sarah had borne in her old age (Genesis 22: 16-18).  In turn, God gave Isaac’s son Jacob the assurance of God’s “Abrahamic covenant” (Genesis 28: 1-4).  But how does God’s promise of land, descendants, and blessings relate to His plan of salvation and restoration through the Gospel of Jesus Christ?

Part 1 concludes with partial answers to this question from within the writings of the Apostle Paul in his epistles to the first century churches after the death and resurrection of Christ.  In Romans 1: 16-17, Paul quotes the Prophet Habakkuk in stating that THE RIGHTEOUS SHALL LIVE BY FAITH (Habakkuk 2:4).  The patriarch Abraham demonstrated this faith when he ...believed God and it was counted to him as righteousness (Galatians 3: 6).  Wonderfully, God’s salvation is a gift to those who surrender their “works of righteousness” and by faith receive salvation as His “love gift” through the death and resurrection of Jesus Christ, His Sin-Bearer (Romans 6: 23; Titus 3: 5-6).

But, if the way of salvation is through faith in Christ and His Gospel, what obligation do Christians (Christ-followers) have toward Israel?  Again, the Apostle Paul, answers this question as we noted in Part 1 (Click HERE.).  There, we used a series of questions with Scripture references that provide answers.  We will now revisit these questions; and then, continue with more questions relating to God's plan for "Israel."
Note:  Our aim is not to present the "final word" on questions of God's sovereign plan. We could not presume to do this anyway based on our theological expertise.  But hopefully, our chosen format will provide a scaffolding for meaningful thought and dialog.

What should be our attitude toward “Israel” and “Jews?” 

1) Does the Gospel apply to Israel?  - Romans 1: 16-17
Paul's calling as an apostle and his testimony following his conversion made him a passionate and bold preacher of the Gospel to all people --"to the Jew first and also the Gentile."
Application: The Gospel is for all people to hear and respond.

2) Do both Jews and Gentiles face judgment without Christ?
     - Romans 2: 4, 9-11
Both Jews and Gentiles are subjects of God's kindness which ought to lead to repentance (turning from our sin) and pursuit of God's righteousness.  Otherwise, neither Jew nor Gentile can be saved from eternal damnation.
Application:  This truth is reason for us to pray for all people (1 Timothy 2: 1).

3) What example does the Apostle Paul leave for us?
     - Romans 9: 1-5
Paul was so burdened for the salvation of his Jewish countrymen that he could wish that he himself would be ...accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh... (v. 2-3).   
Consider:  Paul's example is reason for us to pray for Israel and the Jewish people.  But, we will need to distinguish what is meant by "Israel" to inform our prayers.  Read on, please.

What should be our attitude toward God's sovereign plan?

4) Does God have the right to define "righteousness?"

...the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.” - Romans 1: 16-17 (quoted by Paul from Habakkuk 2: 4)
And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. - Hebrews 11: 6
Consider:  Although God is patient toward mankind, not wishing that any should perish, but that all should reach repentance (2 Peter 3: 9), yet by God's standard of justice, it is ...not because of any works of righteousness that we have done, but because of His own compassion and mercy He saves us...(Titus 3: 5).  God alone defines righteousness.

5) Does God have the right to dispense mercy?
The Scriptures say, "Yes, He does."  ...as it is written, there is none righteous, not even one...for all have sinned and fall short of the glory of God (Romans 3: 10, 23).  So then, God has mercy on whom He desires, and He hardens* whom He desires (Romans 9: 18; and see v. 19-21).
Consider:  God's exercise of His choice to whom He will extend mercy and grace is illustrated throughout the descendants of Abraham, beginning with Abraham through Isaac, and made very clear in His choice of Jacob the second-born twin son of Isaac rather than the firstborn, Esau (see Romans 9: 10-16).  So then, it does not depend on the man who wills or the man who runs, but on God who has mercy (v. 16).  Praise God for His unmerited favor!  [We will address "hardening" in Question 9.]

6) Does God have the right to call Gentiles as well as Jews?
The short answer is "Yes.!" As established in Question 4 above, God has the right to define both His righteousness and to dispense His mercy (Question 5) as He wills.  Romans 9: 22-24 extends this logic by stating that the same God who ...endured with much patience objects of His wrath prepared for destruction...did so to make known the riches of His glory upon objects of mercy which He prepared beforehand for glory, even us whom He called, not from among the Jews only, but also from among Gentiles.  The Apostle Paul continues describing God's sovereign plan by referencing Hosea 2: 23:  I WILL CALL THOSE WHO WERE NOT MY PEOPLE, "MY PEOPLE," AND HER WHO WAS NOT BELOVED, "BELOVED."

Consider:  We can see from these Scriptures the ramification of God's covenant with Abraham which we discussed in Part 1 and reviewed above.  God had promised to Abraham that ALL THE NATIONS SHALL BE BLESSED IN YOU (Genesis 12: 3).  Even though God had chosen Abraham and his descendants through Isaac and Jacob to make up His "chosen people" in the Old Testament (O.T.) era, it was also clear that God was extending His mercy and grace to Gentiles.  For example, God had extended mercy to the Canaanite prostitute, Rahab (Joshua 6: 25), and the Moabite widow, Ruth (Ruth 4: 13-17), who became the great-grandmother of King David.  And so, Paul could write in Galatians 3: 8:  And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham.... The faith calling of the Gospel of Christ was already evident in the Abrahamic covenant which foreshadowed God's plan to call people of faith from "all nations," both Jew and Gentile.
Question:  Does the message of Scriptures like Hosea 2: 23 and Galatians 3: 8 (above) suggest that God has given up on His "chosen people?"  Please continue reading.

Did God abandon His covenant with Abraham?

7) Or has God been working instead through a “remnant?”
The Old Testament Scripture in Hosea 2: 23, quoted by the Apostle Paul (See (6)), suggests that God extends His sovereign mercy and salvation to people outside of the descendants of Abraham.  You may ask, what will happen to God's "chosen people?"  Paul answers this question in Romans 9: 27 by quoting from another O.T. prophet, Isaiah, who lived 700 years BC when Israel was being threatened by Assyria:
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 (Isaiah 10: 22).
In Romans 11: 1-5, Paul elaborates on “the remnant.”  First, he asks if God has rejected His people (v. 1) and concludes that He has not (v. 1-2); but instead, quotes God’s response to the prophet Elijah who was fearful and discouraged when he thought he was the only faithful person left in Israel (1 Kings 19: 18):  God replied, No!  But instead, …I HAVE KEPT FOR MYSELF 7,000 MEN WHO HAVE NOT BOWED THE KNEE TO BAAL (Romans 11: 4).  Paul then connects this O.T. reference to a the first-century remnant of his own time (v. 5) writing as follows:  In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice.
Consider: The notion of a “remnant” runs like a thread throughout the Old and New Testament Scriptures, pointing to God’s sovereignty and covenant love (Heb. hesed, or, “lovingkindness, mercy”).  In spite of the apostasy of both within Israel and among the Gentile nations, a remnant “remained steadfast in covenant loyalty. 

Through them, God’s purposes move forward…” (Bible Hub Commentary, click HERE).  Indeed, God’s remnant does not mean His plan of redemption is a small thing, as we shall now see.

8) What determines who becomes part of the remnant of Israel?
We have established that God’s covenant love and mercy does not include all of Abraham’s offspring, but only through the line of Isaac, Abraham’s son through faith (Genesis 22: 16-18) and through Isaac’s son, Jacob, renamed Israel.  Furthermore, as noted in (7) above, only a remnant of Israel will be saved (Romans 11: 5).  The Apostle Paul explains why only a remnant of Israel were chosen.

Summarizing his explanation in Romans 10: 1-5, Paul repeats his desire and prayer for his Jewish countrymen (v. 1) and commends their zeal for God (v.2).  But then, Paul laments that Israel by and large, …not knowing about God’s righteousness, and seeking to establish their own (by depending on “keeping a law of righteousness” of their own (Romans 9: 30-31) they did not subject themselves to the righteousness of God (Rom. 10: 3). 

And what is the “righteousness of God?” Short answer:  Jesus Christ!  For Christ is the termination of the law for [human-based] righteousness to everyone who believes (v. 4).  The alternative is to place confidence in the flesh (Philippians 3: 4) as many in Israel did, seeking to please God by their own works but failing to reach the standard of the righteousness of God which is only attained by Jesus Christ.  Instead, Israel …did not pursue [righteousness] by faith, but… stumbled over the stumbling stone…Jesus Christ (Romans 9: 30-33).  For by grace you have been saved through faith, and [even] that not of yourselves, it is the gift of God; not as a result of works that no one should boast (Ephesians 2: 8-9).
Consider: In (8), we stated that the notion of the “remnant” runs like a thread throughout Scripture.  Hopefully, we now understand that the proper "boast" of all who are the elect is a humble response to God's calling in repentance and in recognition of our need for the gift of the righteousness of Christ.   

Question:  Can you see how the contrast between “human-based right-standing” (i.e. “works of righteousness) before God and submitting to God’s call to His righteousness is evident throughout the Bible.  The contrast began in the Garden of Eden (Genesis 3: 7-8); then, continued between Cain and Abel (Genesis; Hebrews 11: 4).  Abraham produced a son, Ishmael, by his own works before Isaac was born as a son of faith (Romans 9: 7-9).  We can continue tracing this contrast through the account of Israel from the period of Moses through Joshua and the judges, the kings, the prophets, and into the current age.
Application:  The responsibility to yield to God's calling through the Gospel is one that every person must either accept or reject.  But how does that work?

9) What determines submission of heart to God’s calling?
Earlier, we explained that God reserves His sovereign right to define righteousness (Question 4) and to dispense mercy as He wishes (Question 5).  These biblical claims are predicated upon the central truth that ...without Christ, [we are] excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world (Ephesians 2: 12), and we are ...dead in our trespasses and sins...(Ephesians 2: 1).  Our "default condition" as a descendant of Adam is death and separation from God.  But God, being rich in mercy, because of His great love with which He loved us, even when we were dead in our transgressions, made us alive together with Christ (by grace you have been saved)... (Ephesians 2: 4-5).

How is it that the same God, rich in mercy, also chooses to cause hardening of hearts?  Scripture supports God's sovereign right to extend to anyone, Jew or Gentile...mercy on whom He desires, and He hardens whom He desires (Romans 9: 18).  Later, in Romans 11: 7, Paul applies "hardening" to Israel, writing, ...that which Israel is seeking for [based on human-based righteousness; see Question 8), it has not obtained, but those who were chosen obtained it, and the rest were hardened.

Consider:  Logically, we can conclude that God reserves the sovereign right to allow hardening.  This divinely permitted spiritual dullness is God's judicial response to persistent unbelief.  Paul uses the example of the Egyptian Pharaoh who became hardened as he resisted Moses's pleas to free God's people from slavery (Exodus 9: 16; Romans 9: 17).  But God hardened not only Gentiles like Pharaoh but many within Israel as we noted above. Both were ...A DISOBEDIENT AND OBSTINATE PEOPLE  (Romans 9: 17).
Application:  What lesson is here for us to apply to our spiritual lives?  See Hebrews 3: 13.

10)  If God dispenses mercy or hardening, how can He find fault?
The Apostle Paul anticipates this question (Romans 9:18-19) and does not answer it, but simply warns readers not to question the Creator (v. 20-26).  To us, there appears to be a mysterious interdependency between God's sovereign call and election of those who will be saved, on the one hand; and on the other hand, the responsibility of each individual to hear and respond to God's call in repentance and faith in God's salvation through Christ.  In Romans 10: 8, Paul takes away the excuse that God's call is too faint or distant to hear: But what does [righteousness of God] say?  "THE WORD IS NEAR YOU, IN YOUR MOUTH  [to confess] AND IN YOUR HEART [to believe]" -- that is, the word of faith which we are preaching...  Upon hearing the word of faith being preached in the power of God's Spirit, our individual responsibility is to ...confess with your mouth Jesus as Lord  ["supreme Authority, Master; and if we ...believe in your heart [core being; mind, will, affections] that God raised Him from the dead, you shall be saved... (v. 9).

Consider:   Only God knows how many out of all humanity have heard His call to repentance and faith; and still, they did not respond.  Can you remember times when you heard God speaking so near and inviting to your spiritual ears and tugging on your heart?  Then, hopefully you yielded to God's love in repentance and faith.  The Apostle Paul writes about the mysterious interdependency between God's choice of ...us in Him before the foundation of the world, that we would be holy and blameless before Him (Ephesians 1: 4); and then, our responsibility to respond ...after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise...(Ephesians 1: 13).  
Application:  Although we do not fully understand how God's mercy and grace interacts with our stubborn wills, hopefully we can worship and praise Him for saving us and sealing us for eternity in the body of Christ which is His church, the community of faith in Christ composed of both Jew and Gentile.  To answer our overarching question above, God did not abandon His covenant with Abraham but expanded it through a "new covenant" inaugurated in the blood of Christ who is our Great High Priest through whom we have personal access to the throne of God (Hebrews 4: 16).

11) Who or what is "the Israel of God?"
The Apostle Paul wrote to the Galatian Christians who were being drawn away from the righteousness of Christ back into "law-based righteousness."  He exhorted them with these words:  But may it never be that I would boast, except in the cross of our Lord Jesus Christ, through which the world has been crucified to me, and I to the world.  For neither is circumcision anything, nor uncircumcision, but a new creation. And those who will walk by this rule, peace and mercy be upon them, and upon the Israel of God (Galatians 6: 14-16).  Our understanding is that the "Israel of God" is Jesus Christ, God's perfect Israel.  Because of His perfect life, sacrificial death, and resurrection, Jesus is everything that fallen Jacob (renamed Israel) and his Jewish descendants of the nation of Israel had failed to become.  God gave His exalted Son, Jesus Christ ...as head over all things to the church which is His body, the fullness of Him who fills all in all (Ephesians 1: 22-23).  Christ, the "Israel of God, "fills all" of His creation with His glory, being Himself the fulfillment of God's redemptive plan through His covenant with Israel and the new covenant in the blood of the Lamb which establishes His church.
Consider this!  God gave His Son who has all authority (Matthew 28: 18) to serve as bridegroom and husbandman of His church (Ephesians 5: 25-27).  When the eyes of the body of Christ, the church, the Israel of God, are focused on Him, the old covenant promise of land fades in comparison to the promise of our  "citizenship in Heaven" (Philippians 3: 20).  The ethnic divisions of Jew, Greek, Roman, etc., gender, and social class also dissolve:  For all of you who were baptized into Christ have clothed yourselves with Christ.  There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus. And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise (Galatians 3: 27-29).
Application:  What do the claims of these Scriptures mean to you?  Take time to meditate on them.  Don't let the apparent theological complexity distract you from exalting Christ ...who fills all in all with His glory.

How then, should Christians pray for Israel?

12) Why has Israel seemingly "missed the boat?"
Given the prominent role of Israel in God's redemptive plan throughout the Old Testament, doesn't it seem odd that His "chosen people" should be so scattered and apparently abandoned?  The Apostle Paul anticipated this notion when he asked, God has not rejected His people, has He (Romans 11: 1a)?  Recall that we discussed how God gave Israel over to spiritual dullness (hardening) as His judicial response to their persistent unbelief (Question 9).  Then, in Romans 11: 11a, Paul asks more specifically, ...they [Israel] did not stumble as to fall did they?  Paul answers his question, emphatically "No!"  Rather, he explains that because of unbelief,  Israel was hardened, what produced a dual effect--  ...salvation has come to the Gentiles, to make them [Jews] jealous (v. 11b).  The duel benefits are first, that by giving the Jews a "spirit of stupor (v. 8)...until the fullness of the Gentiles come in; and thus, all Israel will be saved...(v. 25-26a); and second, by the salvation of Gentiles, the Jews are moved to jealousy (v. 14).  It followed that if Paul could capitalize on their jealousy, at least some Jews might be saved (v. 14).

Application:  Again, if we are honest, we are no strangers to spiritual dullness.  May we not take it lightly as Hebrews 13: 3 cautions.  But also, may we be prayerfully sensitive toward others regardless of ethnicity or religious persuasion when we encounter spiritual dullness in them, realizing the miracle of God's grace that awakened us from spiritual death (Ephesians 2: 1ff).  Read on as we address what might be a prideful attitude toward the Jewish people.

13) As a Gentile, am I prideful over the spiritually dull?
Redeemed Gentiles such as us who realize that God still graciously allows His chosen people to experience a spiritual dullness while He calls lovingly to others to be saved (such as we were), it is easy to become prideful.   The Apostle Paul anticipates this unbiblical attitude and counters it with a wonderful botanical analogy to humble the prideful.  Many horticultural varieties from apples to olives have been enhanced over the years by grafting the branches (scions) that bear more promising fruit onto common, or wild, rootstocks.  No one wanting to improve a variety would graft a wild olive rootstock onto a rich-yielding rootstock.  Yet, Paul applies this unlikely scenario when he writes to bring humility to Gentile hearers:  But if some of the branches were broken off [to make room for you], and you, being a wild olive, were grafted in among them and became partaker with them of the rich root of the olive tree, do not be arrogant toward the branches; but if you are arrogant, remember that it is not you who supports the root, but the root supports you. You will say then, “Branches were broken off so that I might be grafted in.” Quite right, they were broken off for their unbelief, but you stand by your faith. Do not be conceited, but fear; for if God did not spare the natural branches, He will not spare you, either (Romans 11: 17-21). 

As noted in Question 12, here we see the olive tree as the place of privilege of the Jews while the wild branches are the Gentiles grafted in (saved) by God's grace.  But God is not finished with unbelieving Israel and will be grafting them into their own olive tree--another reason the Gentiles (like us) ought not be prideful.
Application:  Notice from Paul's analogy, the rich root of the olive tree is believed to represent the Abrahamic covenant which promised many descendants.  Then, through one of Abraham's descendants, the Lord Jesus Christ, and a new covenant in His blood, salvation is opened not only to the Jews but also to the "wild branches," the Gentiles.  Therefore, in place of pride, let us give humble praise to our Redeemer!

14) How should we focus our prayers for Israel? 
We have interpreted the command of Psalm 122: 6 to "pray for the peace of Jerusalem,” to mean that we should pray for the whole nation of Israel.  We have found no Scriptural prohibition of praying for Israel whether it be praying for the State of Israel, or praying for all who have Jewish ethnicity, or for “spiritual Israel,” the "Israel of God" (Galatians 6: 16).  In fact, given the ongoing Middle East conflict surrounding the Nation of Israel and its leader, Benjamin Netanyahu, we ought to pray for that nation.  Also, given the current rise in Antisemitism, it is important that we pray for ethnic Jews and all who hate them.

As we have considered whether and how to pray for Israel or for any nation, there is an important biblical consideration.  Based on our reasoning in Questions 7-10, we can assert that ...they are not all Israel who are descendants of Israel (Romans 9: 7).  Many Jews within the State of Israel and worldwide are apostates just as there are multitudes of Gentiles in the United States and beyond who do not live by faith in God.  Still, a remnant remains steadfast in covenant dependence upon the righteousness of God through faith.  Through the true "Israel of God," Jesus Christ, God's sovereign purposes are unfolding daily on the path toward an eternal "peace of Jerusalem."  God's spiritual remnant, "spiritual Israel" looks forward to gathering in the New Jerusalem on ...Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven (Hebrews 12: 22-23).

Application: We understand that ...our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ (Philippians 3: 20).  But, in the meantime, the Scriptures urge us to pray for ...all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness and dignity (1 Timothy 2: 1b-2).  When we obey these commands and pray for one another and for leaders like President Trump and Benjamin Netanyahu, and their administrations, we understand that God has always worked through the hearts of a remnant of godly people.  Nations are only as godly as their leaders and citizens.  When we use the prayer format taught by Jesus, we pray, Thy kingdom come, Thy will be done on Earth as it is in Heaven (Matthew 6: 10).  Our primary focus is not for the glory of any earthly nation or political leader.  Instead, we bow humbly before Jesus Christ, the true “Israel of God,” the One whom God has made …head over everything for the church, which is His body, the fullness of Him who fills all in all (Ephesians 1: 22-23).   It is in the Body of Christ, the church, that our hope for the Earth should rest because …Thine is the kingdom, and the power, and the glory forever.  Amen!
Question:  How will you pray after having read and considered the 14 questions we have raised?  We trust that your faith is being strengthened because you are more able to evaluate the current geopolitical, economic, and spiritual forces at work through the lens of a correct biblical worldview.

Comments Welcome:  Hopefully, we have stirred some questions in your mind and we'd love to hear from you.  Just click the "Comment" link below and share your questions and insights on what we have offered in Part 2, or from Part 1 (Click HERE).  You can respond privately by writing to silviusj@gmail.com