Reconciliation in Messiah
It is only by understanding the history of God’s election of Israel—and the enduring hostility between Israel and the nations—that we can fully understand the redemptive, reconciling work of Christ and its implications. Christ’s work has often been framed (especially in Western Christian theology) primarily in terms of salvation from sin, and this perspective has served to undercut the role of Israel in God’s redemptive work in the world.
It is only by understanding the history of God’s election of Israel—and the enduring hostility between Israel and the nations—that we can fully understand the redemptive, reconciling work of Christ and its implications. Christ’s work has often been framed (especially in Western Christian theology) primarily in terms of salvation from sin, and this perspective has served to undercut the role of Israel in God’s redemptive work in the world. While the gospel is indeed about the story of human sin and divine salvation, this aspect of Christ’s redemptive work is couched within a larger overarching narrative of creation moving towards ultimate consummation.
According to traditional Christian theology, God’s good creation is disrupted and distorted by the Genesis 3 account of “the fall,” and the central driving force in the story then becomes God’s commitment (ultimately carried out through Christ) to redeem fallen humanity and restore the lost goodness of creation.
While this narrative is not inaccurate, placing central theological significance on the problem of human sin relegates God’s covenant with Israel to the background or, worse yet, portrays Israel’s corporate life as what didn’t work, with Christ then being starkly juxtaposed to Israel. Here familiar tropes emerge: Israel’s covenant with God is based on legalism, Christ came to bring grace; Israel’s model of redemption is based on works righteousness, Christ shows us that salvation is through faith alone; Israel’s life repeatedly illustrates human waywardness, Christ embodies perfect obedience to the divine will. Over the centuries, these tropes have laid a firm foundation for the ongoing legacy of Christian supersessionism.
If, however, we place the dynamic of sin and salvation within the larger narrative of creation and consummation, certain key realities become clear. First, we see in sharper relief that Israel’s election is not primarily about solving the problem of human sin but, rather, is grounded in God’s commitment to bringing consummation to all of creation. If we look at the call of Abraham in Genesis 12:1-3, nothing about this passage suggests that God’s primary motive in calling Abraham is a special concern with sin, evil, or wickedness. Rather, Abraham’s election and commission speaks of God’s special selection of the people of Israel and its ultimate goal of blessing all nations on earth.
If we look at the biblical narrative through this lens, our understanding of the gospel begins to shift as well. Rather than the gospel being only about Christ coming to rescue human beings from entanglement in sin and death, the gospel is also about the final and long foretold reconciliation and mutual blessing between Israel and the nations. It is about all people being welcomed into covenant relationship with the God of Israel, the one true God. Christ comes not only to die for the sins of humanity, but to make a way for all peoples to worship God side by side. Through Christ, all nations can participate in covenant relationship with Israel’s God.
Viewed from this angle, we see again that the ongoing distinction between Jew and Gentile endures, even within the body of Messiah. Key New Testament verses take on a new hue when viewed through this lens. So, for example, the oft-quoted Galatians 3:281 and Ephesians 2:14-152 are actually not about Christ undoing or overcoming the distinction between Jew and Gentile. Rather, they are about Christ overcoming the hostility, hierarchy, and exclusivity that has historically characterized this distinction. Both groups now have equal access to Israel’s God, and the enmity between the two is thereby cast aside. This is the splendor and novelty of the gospel of Messiah.
Indeed, there is something reality-shifting that comes through the person and work of Messiah. Contrary to the thrust of historical Christian theology, the novelty does not lie in Messiah casting aside Israel’s election and instead making the church the redemptive center of gravity in the world. Messiah does not supersede or undercut Israel’s election, but rather allows for the nations to be swept up into the life of God’s people.
In Messiah, the identities of both Israel and the nations are profoundly reconfigured. A new space is created in Messiah, one in which a new way of life is forged and modeled. The nations do not cease to be the nations, but their stories are now woven together with the story of Israel in a new way. Gentiles are not only defined as the non-elect in relation to Israel’s election, but now they are caught up in the unfolding drama of being God’s covenant people, alongside Israel. While Israel’s election remains unique, through Messiah, it is no longer exclusive.
Dr. Jen Rosner is a Jewish believer in Jesus and guest contributor. She is the author of many books on the subjects of Israel & Christianity, and is an associate professor and adjunct at numerous institutions. Read more and connect with her on her website.
- “There is neither Jew nor Greek, neither slave nor free, nor is there male and female, for you are all one in Messiah Yeshua.” ↩︎
- “For he himself is our peace, who has made the two groups one and has destroyed the barrier, the dividing wall of hostility, by setting aside in his flesh the law with its commands and regulations.” ↩︎