19 Icebreakers for High School Bible Class

While I’ve written three homeschool Bible courses, I’ve spent more time writing Bible courses for the traditional high school classroom so I’ve posted a few thoughts about traditional high school Bible teaching here and here.

In this post, I want to give a list of ways that a high school Bible teacher can begin class. The opening activity is known either as an icebreaker (church youth group) or an anticipatory set (school). There are probably distinctions between the two, but there’s also a high degree of overlap so I’ll use the term icebreaker because it sounds better.  

Let’s begin with a question: What’s the point of using an icebreaker? The point is to break the ice, of course. But if you’re a classroom teacher who sees the same students five days a week, what kind of ice needs to be broken? You’re already quite familiar with each other. I would suggest that the academic ice needs to be broken.

Bible class is different than other classes. What the Bible teacher is seeking to accomplish is unique. And that means students need to be in the right frame of mind where they can let down their guard and really think about God and life and relationships. Put yourself in their shoes. They’re going from class to class, where they sit down, listen and takes notes, then move on to the next class and do it all over again. Then they come into Bible class. Do you want it to be just another class for them? There’s a devotional and spiritual aspect that’s at the heart of Bible class which is not necessarily the case in other classes. So the way I see it, an icebreaker can serve to change the academic atmosphere for the students.

Ideally the icebreaker will connect with the topic of the day. Well, at least that’s the idea behind an anticipatory set. But if your goal is to get to know the students a bit better and help them relax somewhat then I wouldn’t be too concerned that the icebreaker directly connects with the lesson. (Of course, your administrator may disagree.)

While it’s not wise to use an icebreaker every class period because “familiarity breeds contempt,” it’s probably safe to use an icebreaker two or three times a week. But you’ll have to be the judge of that.

Hopefully, if you’ve been a classroom teacher for a while, you have your own list of icebreakers. After all, who knows what suits your personality and your classes better than you? Here’s my list, some of which I used on a weekly basis.

  1. Random Lessons – Allow students (one or two per period) to come to the front and individually share anything they want with the class. I recommend making this a requirement. I’ve had students share the layout of their neighborhood, how they make a sandwich, a story from their childhood, how to save the world from hunger, a book they recently read, a joke, . . . You’ll probably need to encourage students to think about sharing things they don’t usually share. Also make sure to give a time limit (ideally about five minutes unless it’s especially interesting). This is a great way to get to know the students.
  2. Interview –Act as if you’re a talk show host and invite one student to the front and ask anything that comes to mind.
  3. Ask a question – Make up your own question or use a book of questions such as The Conversation Piece: Creative Questions to Tickle the Mind. You can also spur on creative thinking by asking lateral thinking questions such as “How is a book like a light bulb?” If you don’t have a creative question handy ask what they’ve learned from a previous class or ask them about what they were discussing before class started.
  4. Prayer – Caution: taking prayer requests may take a long time.
  5. Lectio divina – Silent meditation and prayer based on a passage of Scripture. One person reads the passage slowly three times pausing between each reading while the others attempt to internalize the words and then turn their thoughts into a prayer.
  6. Word associations/brainstorm – Write a word on the board and have students write down words or phrases that they associate with it. You can also do, “things that make you sad, angry, bored, etc.” This can be turned into a competition by awarding the student with the most associations. It’s usually fun to read these to the class.
  7. Graffiti – Ask students to come to the board and draw something related to a particular theme. To alleviate the stress for students who lack confidence in their drawing skills, have students come to the board in groups and draw individually. The following groups can build upon what’s been drawn or draw something different. This is also a good end of the semester activity.
  8. Random Bible lesson – Give students five to ten minutes to flip through the Bible and find something to share. Then call on one or two to come to the front and read a verse or passage and give a short explanation.
  9. Q & A – Have students write out questions about anything. Throughout the year pick out a question and then have the class write individual responses to the questions. Review the answers and give your answer.
  10. Progressive Story – Give the first line of the story and then have each student add a line or two.
  11. Play catch – Bring a ball to class and randomly throw it to students. You can also have them get into a circle and you can get a couple balls going at the same time. This can be an ice-breaker or a review activity if you ask questions to the person who caught the ball. If they miss the ball or answer incorrectly they’re out of the circle.
  12. Exercise – You can include review questions while exercising.
  13. Tell a joke or funny story – You can tell one yourself or ask one of your class comedians to share one.
  14. Play a quick game – e.g., sword drill, 7-up, thumb wrestling, hang-man
  15. High point and low point – of the day, week, weekend, year . . .
  16. Devotional reading – Read a selection from a devotional of your choice.
  17. True or False – Write three true facts and one false fact about yourself then share with the class. Break the class up into groups and have them guess the false fact.
  18. Show a video clip or an image
  19. Play or sing a song

Feel free to add your own ideas to the list.

[This post is part of a series for high school Bible teachers.]

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Eight Good Books

Here’s a list of some of my favorite books. Most of these books are short and sweet so high school students should be able to read through them with ease. But before spending your hard-earned cash, why not check your local library to see if you can borrow these books for free? (I’m currently not an Amazon Affiliate so I won’t be gaining a penny if you purchase them and I happen to like libraries.)

A Little History of the World
An engaging overview of world history.

Pocket History of the Church
A nice summary of 2,000 years of Church history.

Autobiography of Benjamin Franklin
While this book doesn’t directly connect to the Bible, it’s one of my favorites and I think it’s an important read for high school students. If you like American history even a little bit, you’ll love this book. Franklin was one-of-a-kind.

World Religions: An Indispensable Introduction
Offers a compelling explanation for why Christians should learn about other beliefs and deftly covers a variety of belief systems.

The Reason for God: Belief in an Age of Skepticism
The longest book on this list, but an excellent defense of Christian belief. Keller is well-versed in a variety of fields.

Pensees
A classic defense of Christian belief written in proverbial style.

The Blue Parakeet: Rethinking How You Read the Bible
The topic of biblical interpretation has the potential to put many readers to sleep, but this book is so well written that reading through it is a breeze.

Introducing Paul: The Man, His Mission and His Message
An excellent introduction to Paul’s thinking with an entertaining flair.

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Israel’s Population During the Exodus: 2 Million or 36,000?

Translation challenges occur throughout the Bible, but numbers in the Old Testament present us with a special challenge. In Exodus 12:37 the ESV says that Israel consisted of about 600,000 men. Since we’re not given the number of women and children, there’s no way to be certain about the total population. However, a popular guess has been around 2 million people. And that’s where we get the imagery of 2 million people marching out of Egypt on the night of the exodus.

But we have a problem. In his excellent commentary on Exodus, Douglas Stuart uses the NRSV to show that the Hebrew word for “thousand” has been translated in a variety of ways: thousand, cattle, clan(s), division(s), family(ies), ox(en), and tribe(s). After giving a possible explanation for why this term has such a broad range of meaning, Stuart argues that the Hebrew word should be connected to Israel’s military. And that means “platoon” or “squad” are better translations than “thousand.” But how many soldiers were in a “platoon”?

Stuart surmises that each platoon would have had about a dozen soldiers. So six hundred platoons would give us about 7,200 fighting men. Based on that number, Stuart estimates that the total population of Israel would have been about 28,800—36,000.[1]

So which is it, 2 million or at most 36,000? Since I don’t have the Hebrew competency to argue with my former professor, I’m going to defer to him. (I know appealing to authority can be a logical fallacy, but it can also be the wise move, especially when you trust the authority and when you know you’re in over your head.) So when you try to imagine the people of Israel marching through the wilderness think of about thirty to forty thousand people.


[1] Douglas K Stuart, Exodus: The New American Commentary: Vol. 2 (Nashville: Broadman & Holman, 2006), 297–303.

 

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God’s Path in the Wilderness

Where do you expect to find God? What earthly location would God visit? The prophet Isaiah gives a surprising answer to that question.

The first 39 chapters of the book of Isaiah focus on the theme of divine judgment, but chapter 40 begins with these words: “Comfort, comfort my people, says your God. Speak tenderly to Jerusalem” (vv.1-2a). Finally, judgment is over. “Cry to her that her warfare is ended, that her iniquity is pardoned” (v. 2).

And then come the intriguing words of verse 3:

“A voice cries: ‘In the wilderness prepare the way of the LORD; make straight in the desert a highway for our God’” (ESV).

Of all places why is God going to travel through a lonely and desolate wilderness? Nothing is happening in the wilderness—at least nothing important. Why do we have to make a highway for God in a barren desert? There’s no civilization or excitement in the desert. Wouldn’t it be better for us to prepare a path for God in a megacity?

Listen to the crying voice once again:

“In the wilderness prepare the way of the LORD;
make straight in the desert a highway for our God.”

In the empty and barren places of life look for God. Better yet, get things ready for him in those places. He will come traveling through our desolate places soon and when he does things will be different.

“O God, when you went out before your people, when you marched through the wilderness, the earth quaked, the heavens poured down rain” (Ps. 68:7-8a ESV).

 

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9 Tips for Navigating the Pitfalls of High School Bible Teaching

Since we’ve already identified 6 pitfalls of high school Bible teaching, this post will focus on how we can navigate those pitfalls. Here’s a list of nine navigation tips for avoiding the pitfalls of high school Bible teaching.

1.  Emphasize primary biblical teachings. In other words, enable students to grasp the essential truths of Scripture (point #1).

2.  Target the whole person. The Bible aims to affect our head, heart, and hands (point #2) and Bible class should do the same.

3.  Use a variety of teaching strategies. Class shouldn’t always begin the same way and only rarely should students do the same thing for an entire period. While teachers shouldn’t feel pressured to put on a variety show every period, they should have a well-stocked and frequently-used collection of activities at their disposal.[4] One of the most effective and flexible teaching strategies is also one of the simplest: ask thought-provoking questions. The greatest teachers (i.e. Socrates, Confucius, Jesus) understood the importance of asking questions. There’s no substitute for a good question.

4.  Implement grace in grading. For example, don’t be a stickler for a specific word in a memory verse if a student has captured the same idea with a different word. After all, there are a few dozen English versions. Give the students credit for being close enough. From time to time, when giving a quiz or test, allow students to work with a Bible, a notebook, or a friend. Of course, don’t take grace to an extreme, but consider incorporating it into your grading. After all, grace is at the heart of what we’re teaching. Being a stickler in grading usually communicates a legalistic and grade-centered emphasis.

5. Teach to their level. This is not easy to define because every class is unique, but the point is that high school teachers shouldn’t teach on the seminary or the Sunday school level. When we make things too hard or too easy for the students, we run the risk of losing their interest or even provoking their disdain. One of my former colleagues told me that she had to memorize about fifty verses for her high school Bible final exam. I asked her how she felt about it and she replied, “I hated it and I forgot all the verses anyway.”

6.  Get to know the students and help them get to know each other. The message of the Bible focuses on our relationship with God and with each other. Teachers can emphasize the relational aspect by cultivating a respectful-listening atmosphere, facilitating group activities, and celebrating the unique attributes of each student. Ideally teachers should enjoy the company of their students. Jesus is the supreme example; he ate with his students, walked with them, washed their feet, and died for them. We can start small by eating lunch with our students from time to time or just shooting the breeze in class. Surveys can also be an aid in getting to know the students. For sensitive information use an anonymous survey.  (Of course, remember to take survey results with a grain of salt.)

7.  Change the classroom environment. For example, have the students sit on the floor or move the desks away from the chairs for a period or two. “Over fifteen hundred years ago St. Augustine insisted . . . that the learning environment in religious education should be physically ‘comfortable’ for the participants.”[5] Accomplishing this in an academic setting won’t be easy, but it’s something to be aware of and work toward. Maybe the Bible classroom could be painted a different color or perhaps there could be cushions on the floor where students could sit once in a while.

8.  Teach honestly. While we shouldn’t emphasize controversial or difficult teachings, we also shouldn’t ignore them. Plan to address difficult Bible issues in your lessons and if a student asks a difficult question don’t brush it off. There’s no way around the fact that there are difficult verses to interpret and there are complicated issues to consider. We’re not doing students a service when we shield them from Bible difficulties or when we act like we have everything figured out. Honesty means saying “I don’t know” and even “I’m sorry.”

9.  Live honestly. First, be a genuine follower of Christ. Hypocrisy is a powerful corroding agent that eats away at our work. In five or ten years, the students will probably forget almost everything they heard in class but they won’t forget their teachers. They will have caught certain things from our lives. They will remember if we were serious about our faith and loving toward them. Antidotes for hypocrisy include a disciplined habit of prayer and Bible reading, regular confession, and close godly friendships. Second, be a learner. As a teacher, you’re presenting yourself as someone who’s interested in learning so keep learning. Read in your field and read outside your field. Read everything you can. And continue to consider new ideas just as you did when you were a student.

[This post is part of a series for high school Bible teachers.]


[1] John Stott, Understanding the Bible (Grand Rapids: Zondervan, 1972), 14.
[2] In On Christian Teaching, Augustine wrote, “anyone who thinks he has understood the divine scriptures or any part of them, but cannot by his understanding build up this double love of God and neighbor, has not yet succeeded in understanding them” (27). Also “the passage being read should be studied with careful consideration until its interpretation can be connected with the realm of love” (80).
[3] John Van Dyk, The Craft of Christian Teaching: A Classroom Journey, (Sioux Center: Dordt Press, 2000), 67-8. A must read for Christian teachers.
[4] Ibid., 153-4. Van Dyk proposes the following categories for teaching strategies: 1.) Direct teaching – lectures, demonstrations, videos, worksheets, etc.; 2.) Indirect teaching – story-telling, discovery learning, research projects, etc.; and 3.) Participatory teaching – brainstorming, cooperative learning, dramas, etc. Van Dyk also gives the pros and cons of each strategy (157-68).
[5] Thomas H. Groome, Christian Religious Education: Sharing Our Story and Vision(San Francisco: Jossey-Bass, 1980), 226.

 

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6 Pitfalls of High School Bible Teaching

Most teachers would agree that full-time teaching is difficult and demanding. And that assertion is supported by the high turnover rate among teachers. Since I have five years experience as a full-time high school Bible teacher, I’ll focus on that particular subject, but a few of the following thoughts apply to teaching in general. So before we learn to navigate the pitfalls of Bible teaching in the next post, we’ll attempt to identify them. Here’s a list of six pitfalls that have the potential to sink the high school Bible teacher.

  1. The high number of classes. Full-time Bible teachers teach twenty to twenty-five classes per week. At that rate, a pastor would need to preach twice a week for forty years to equal the number of lessons taught by the high school Bible teacher in five years. The amount of required teaching leaves little time for in-depth study and lesson preparation. And a lack of study and learning usually leads to a lack of passion for the subject.
  2. The limitations of the academic setting. Of course, the perfect setting doesn’t exist yet, but it’s important to be aware of the limitations of the academic setting. First, many biblical topics are not easily taught in an academic environment – e.g. love, joy, peace, etc. These vital aspects of the Christian life can’t be graded. The Bible doesn’t only teach head knowledge, but relational or heart knowledge and that kind of knowledge can be difficult to convey in a formal academic setting. Second, the teacher and student relationship tends to be one dimensional. Students sit and listen while the teacher speaks and when the bell rings, the teach stops speaking and the students leave. Jesus’ approach was different. While Jesus lectured, he also lived with his students on a daily basis. Third, the school setting makes it easy for both teachers and students to miss the point. The primary purpose of teaching the Bible is not for students to pass a test or get an A. The goal of biblical knowledge is biblical belief and action. The Bible isn’t just another textbook. Perhaps Francis of Assisi summed up this pitfall best when he wrote to Anthony of Lisbon, “I am pleased that you teach sacred theology to the brothers—providing that you do not extinguish the spirit of prayer and devotion during study of this kind.”
  3. Student misbehavior. Responding appropriately to student misbehavior is one of the hardest aspects of teaching because it’s full of judgment calls: Was it right for me to call out this student and not that student? Was the discipline I gave fair? Did I have the right attitude? Do my administrators approve of this discipline method? There’s enough here to make one’s head spin, but suffice to say that appropriate discipline is essential. If we don’t discipline well, we could be undermining our teaching.
  4. A lack of student interest poses a major problem for any subject, but especially Bible class where students must be humble and receptive for it to make an impact. Sin is a major cause of disinterest because it directs our attention away from God’s Word. However, sin is not the only factor. Poor teaching and the school setting may contribute to the problem in the following ways: 1.) To turn students off to the Bible (or anything for that matter) here’s the recipe: run class the same way every day (ideally lecturing for the entire period), don’t listen to honest doubts and questions, ignore student suggestions, act superhuman by never showing weakness in front of the class (e.g. ignorance, error, sorrow), discipline harshly, avoid students outside of class, don’t worry if the students are enjoying class, don’t bother to rethink issues in light of new evidence, teach below or above their level, don’t prepare for class, and stop reading. Basically the more we think about ourselves, the less students will care about our classes. 2.) Specifically in a Christian school environment, students who perceive hypocrisy in fellow students, teachers, or administrators may become jaded to the Bible and the Christian faith. It’s important to keep in mind that the perception of hypocrisy may not be accurate. 3.) Because of the different levels of knowledge among the students, at times it will be necessary to teach material that some find repetitive and boring. Augustine noted, “A speaker who clarifies something that needs to be learnt is a blessing, but a speaker who labours things already learnt is a bore.”[1] The degree to which you face this challenge depends on your school’s admission policy.
  5. The controversial issues in biblical interpretation. With a two-thousand-year history, we are the beneficiaries of a vast library of opinions and the library is growing daily. A good teacher understands different points of view, presents them fairly, and ideally is able to offer an educated opinion on the matter. A good teacher is also aware of where they are and doesn’t spend too much time traveling down the rabbit trails of controversy. This is no small task.[2]
  6. Hypocrisy in the heart of the teacher. This is an enormous pitfall for any public speaker and that’s because it’s all too easy to say one thing and do another. In the book of James we find this warning, “Not many of you should become teachers, my brothers, for you know that we who teach will be judged with greater strictness” (3:1). I can’t tell you how many times I’ve felt a disjunction between what I was teaching and what I was living. For example, why do I talk all day about prayer and not pray? Why do I talk about God, but not to God? This personal struggle isn’t fun, but it is important. It keeps us honest and it keeps us focused on what’s most important—being a disciple and not just talking about it.

What do you think? What pitfall would you add to the list?

[This post is part of a series for high school Bible teachers.]

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[1] Augustine, On Christian Teaching, in Oxford World’s Classics, trans. R.P.H. Green (New York: Oxford University Press, 1997), 116.
[2] For a helpful introduction to controversial issues see Gregory A. Boyd and Paul R. Eddy, Across the Spectrum: Understanding Issues in Evangelical Theology, 2nd Ed. (Grand Rapids: Baker Academic, 2009). Including the appendix, the authors concisely explain thirty debatable topics within evangelicalism.

 

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Jesus’ Birth Narratives in Matthew and Luke

Of the four Gospels only Matthew and Luke give us narratives of Jesus’ birth. Luke’s narrative is about three times as long as Matthew’s and therefore usually receives more attention. (If memory serves correct, even Charlie Brown quotes from Luke and ignores Matthew.) In this brief post I want to highlight a few of the similarities and differences in these birth narratives.

Similarities

  • The names of the parents are Mary and Joseph (Mt. 1:18; Lk. 1:27)
  • Joseph was a descendant of King David (Mt. 1:1; Lk. 1:27; 2:4)
  • An angel foretells Jesus’ birth (Mt. 1:18-25; Lk. 1:26-38)
  • Mary was a virgin when she conceived (Mt. 1:18; Lk. 1:34-35)
  • Jesus was born in Bethlehem (Mt. 2:1; Lk. 2:4-7)
  • Herod the Great was king of Israel (Mt. 2:1; Lk. 1:5)
  • Jesus’ family settles in Nazareth (Mt. 2:23; Lk. 2:39)

 Unique Features in Matthew

  • Joseph resolves to divorce Mary (1:19)
  • An angel visits Joseph (1:20-21)
  • The angel tells Joseph to name his son Jesus (1:21)
  • Wise men from the east visit the family (2:1-12)
  • The family escapes to Egypt (2:13-15)
  • Herod’s slaughter of the male children (2:16-18)
  • An emphasis on fulfilled prophecies (1:22-23; 2:5-6, 15, 17-18, 23)

 Unique Features in Luke

  • The angel Gabriel visits Mary (1:26-38)
  • Mary’s song of praise (1:46-55)
  • Angels visit the shepherds (2:8-21)
  • Mary and Joseph take Jesus to the temple (2:22-38)

While skeptics look at the differences and say the stories can’t be trusted, believers notice that the stories agree on the major points. Furthermore, the differences show that these narratives were produced independently of each other.

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Statement of Faith

I’m not a big fan of statements of faith. It’s a difficult endeavor to summarize a one-thousand page book into a few propositions. What should be included? What should be excluded? And what arrangement should be used? So I prefer to stick with statements of faith that come straight out of the Bible. For examples of such statements, read the post entitled, What Must We Believe? While I prefer to use biblical statements, I understand why creeds and statements of faith have been written throughout church history. And if I had to choose a favorite, I think it would be the Apostles’ Creed.

Since statements of faith have become the norm for many churches and Christian organizations, here’s my attempt, probably to be revised, at writing my own statement of faith.

  • The Bible, consisting of the Old and New Testament, is God’s written word to humanity. Understanding the Bible requires humility, patience, skill in translating and interpreting, and divine assistance.
  • There is one and only one God who is the entirely good Creator of all things.
  • All human beings have been created in God’s image and therefore possess an inherent dignity.
  • Beginning with the first humans, all humans have, in one way or another, rejected God and therefore deserve God’s judgment.
  • God called Abraham and promised to bless all people through him. Abraham’s physical descendants are the people of Israel.
  • Jesus of Nazareth, a descendant of Abraham, is the fulfillment of God’s promise to Abraham. Jesus was born in Israel about two thousand years ago, grew up, performed miracles, taught about God’s kingdom, died as a criminal on a cross, was buried, three days later rose from the dead, and ascended into heaven. Jesus is God incarnate, the Word of God who became human. Jesus is the Messiah or the Christ, God’s anointed servant. And Jesus is presently ruling as Lord over all things.
  • God offers forgiveness, reconciliation, and hope to all human beings through Jesus. Specifically this reconciled status is the result of Jesus’ death and resurrection and it is received solely on the basis of faith.
  • Believers receive God’s Spirit enabling them to call God, “Abba, Father,” empowering them to be Christ’s witnesses, and distributing gifts of service to them.
  • God is love and he commands his people to love him and to love others.
  • God is triune—eternally existent in three persons: Father, Son, and Spirit.
  • Christ will one day return visibly and gloriously to earth.
  • The dead will be raised. The dead in Christ will rise to life and eternal joy and the dead apart from Christ will rise to judgment and death.
  • God will, in his own timing and with his own power, make all things new. The new creation will consist of a new heaven, a new earth, and new imperishable bodies for God’s people. Corruption and evil will be excluded.
  • God’s people presently have partial knowledge, but in the life to come they will have full knowledge.

If you haven’t tried writing a personal statement of faith, give it a shot. You’ll learn something about yourself in the process.

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Humbling Gentile Pride: Paul’s Teaching in Romans 11

Pride is a problem, even for Christians, or should I say, especially for Christians. And this problem goes all the way back to the first century. In Romans 11, Paul addresses Gentile believers with the purpose of humbling them which can be seen in the direct prohibition, “do not become proud” (v. 20) and in the purpose statement for his teaching, “Lest you be wise in your own conceits, I want you to understand this mystery” (v. 25).

Gentile Pride

But what particular form of pride is Paul concerned with? Specifically, Paul is seeking to eliminate the arrogance of Gentile believers toward Jewish unbelievers so he states, “do not be arrogant toward the branches [ethnic Israel]” (v. 18)

Relevance for Today

But what does this got to do with us today? Do we still have the problem of Gentile arrogance toward Jewish unbelievers? That depends on where you live. And it depends on your understanding of what it means to be a Christian. But, at the very least, we can all admit that pride continues to be a problem for Christians.

Paul’s Response

Gentile believers acting arrogantly toward Jewish unbelievers was extremely bothersome to Paul so he combats it with several assertions.

  1. Israel has stumbled, but Israel has not fallen (v. 11). There will be a future inclusion of Israel (vv. 12, 15, 26). In fact, “all Israel will be saved” (v. 26). And that is the result of God’s power to graft in branches that have been broken off (vv. 23-24). Israel isn’t out for the count. They will be joining you in the future.
  2. Israel’s stumbling is purposeful—to bring salvation to the Gentiles (v. 11). And Israel’s hardening is only temporary—until the fullness of the Gentiles has come in (v. 25). God is sovereign and he’s working out his plan of salvation in world history even in the face of human disobedience, even in the face of the disobedience of his own people.
  3. Like Israel, Gentile believers may also be cut off because of unbelief (vv. 21-22). To phrase Paul’s point as a question, “Do you really think you’re any better than they are?”
  4. Israel’s hardening is only partial (v. 25). There is a remnant of Israel who believes (vv. 1-5). And the remnant consists of people who have been chosen by God’s grace (vv. 5-6). Once again phrasing Paul’s point as a question, “Don’t you recognize that there are believing Jews? And don’t you realize how you attained your status as God’s people?”
  5. The people of Israel are beloved for the sake of their forefathers (v. 28). What God promised to Abraham and his descendants cannot be revoked (v. 29). God is faithful to his ancient promises.
  6. At one time, you too were disobedient to God, but God had mercy on you (v. 30). Likewise, God will have mercy on them. God’s plan is to have mercy on all (v. 32).

God’s Character and Purposes

By looking over Paul’s assertions, we can see that while this particular problem may seem irrelevant to some today, it impinges on questions of God’s character and God’s purposes in the world.

  • Does God keep his promises?
  • How do we become God’s people?
  • What is God’s plan for ethnic Israel?
  • What is God’s plan for the entire human race?
  • Does human rebellion thwart God’s purposes?

In conclusion, we shouldn’t act arrogantly toward unbelieving Jews or any other non-Christians for that matter. After all, we haven’t earned our status; it is the result of God’s mercy.  And God’s plan is to have mercy on all.

[This post is part of a series on Paul.]

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