Shalom All,   Welcome this week’s Torah / bible study section.  “Give ear [Ha’Azinu], Oh heavens, and I will speak …”  (Deuteronomy 32:1).  Last week’s section, “Vayelech” concluded with Moses foreseeing that Israel would turn away from their covenant with God, causing Him to hide His face from them.  Still, Moses promised that the words of Yahweh God’s instructions (Torah) would not be “forgotten out of the mouths of their descendants” (Deuteronomy 31:21).  Moses gathered the people together to listen to a shir (song) called Ha’Azinu (Listen).  That song would always be a reminder of the consequences of turning from YHWH. 

This week’s study section, which is called Ha’Azinu, consists primarily of the 70 line song that Moses sang to the people of Israel on the last day of his life.  At the end, God commands Moses to go up to the top of Mount Nebo to catch a glimpse of the Promised Land before being “gathered unto His people” Deut 32:50.  He was not gathered onto those ending up in hell; but “his people” who are those of God.   God says many will be cut off or blot out from His people.  Many Israelites who sinned were cut off and many gentiles who were obedient as Cornelius in Acts 10:2 was “gathered unto” .  See the study “Cut off Blot Out” to see the criteria of being “gathered unto”.  Remember because of Moses and Aaron’s disobedience they lost the promise made to them of entering the land.  Despite all Moses’ good “works” and frustration in leading stiffnecked Israel.  Let that be a lesson to us of today, that stress of life nor actions of others does not count as an excuse for us.  We are to be longsuffering and endure to the end!  “Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel” (Deut 32:52). 

Moses is allowed to see the land, but not enter in.  It is a devastating disappointment and, yet, he ends his public life with a song he taught the survivours of the 40 year trek.   

THE SONG OF THE LAMB.

What is the nature of this song?  It begins by describing God’s loving kindness and faithfulness toward Israel, and it ends with a promise of vengeance, redemption and atonement for God’s land and people.

“Rejoice, O Gentiles, with His people; for He will avenge the blood of His servants, and render vengeance to His adversaries; He will provide atonement for His land and His people” (Deuteronomy 32:43). 

It is not only the people of Israel who will rejoice with this final redemption.  The Gentiles (persons of other nations who obey) will rejoice together with God’s people as they will become part of His people.  God’s salvation is for all people, of every tongue, tribe, race and ethnic background.  All people, Jews and Gentiles can rejoice together in unity at the goodness of God the creator of all.  A portion of this song has severe words of rebuke against Israel for infidelity and unfaithfulness to God.  Not only would God “hide His face” from His people; but He would also render judgment.

“I will heap disasters on them; I will spend My arrows on them.  They shall be wasted with hunger, devoured by pestilence and bitter destruction; I will also send against them the teeth of beasts, with the poison of serpents of the dust” (Deuteronomy 32:23–24).  Although these rebukes seem quite harsh, they reveal that the discipline of God is for our good and will ultimately end in our final redemption. 

Apocalyptic, prophetic glimpses of the future fill the "Song of Moses," telling the story of Israel, sin, exile, and redemption. In the book of Revelation, the song has another name. It is also called "The Song of the Lamb”.  The Almighty instructed Moses to compose a song and teach it to the children of Israel. The people of Israel memorized the song and passed it on from generation to generation. The song, which describes the coming apostasy of Israel and God’s subsequent judgment on the nation, serves as a witness for all generations. The LORD told Moses, “They will turn to other gods and serve them, and spurn Me and break My covenant” (Deuteronomy 31:20). The song explains the calamity that befalls the nation when they fall into apostasy, but it concludes with the hope of the final redemption and God’s judgment on the nations.  The song calls the Jewish people to learn from the past and look to the future. It warns them of the dangers in apostasy and violation of the covenant, and it reminds them that the ultimate goal is the final redemption. Moses composed the song and then assembled Israel to teach it to them. He told them, “I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days” (Deuteronomy 31:29). 

Revelation draws some of its apocalyptic imagery and energy from the Song of Moses. Like the Song of Moses, the book of Revelation looks toward the coming time of God’s wrath upon the earth. Though He will punish Israel for her misdeeds, He will ultimately rescue His people and redeem them. The Song of Moses ends triumphantly describing the time of vengeance when God’s people will be finally be redeemed and vindicated.  The book of Revelation speaks of that apocalyptic future during which God directly intervenes in human events and unleashes His vengeance on the ungodly nations that have martyred His people. As God’s wrath pours out upon the earth, Revelation 15 reports a vision of the martyred standing before the throne of God singing “the song of Moses, the bond-servant of God, and the song of the Lamb” (Revelation 15:3). Readers unfamiliar with the Torah have often mistakenly understood the title “Song of the Lamb” to refer to the short liturgical refrain presented in Revelation 15:3-4. Instead, the writer of Revelation intends his readers to understand that the souls of the righteous martyrs will sing the words of Deuteronomy 32 before the throne. He calls the “Song of Moses” by a new title: “Song of the Lamb.” The souls of the martyrs will conclude the Song of Moses with the brief liturgical refrain which appears in Revelation 15:

Great and marvellous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! Who will not fear, O Lord, and glorify Your name? For You alone are holy; for all the nations will come and worship before You, for Your righteous acts have been revealed (Revelation 15:3-4). 

Why does the writer of the book of Revelation refer to the Song of Moses as the “Song of the Lamb”? Because the Messiah will be the agent of the final redemption of which the song speaks. He will vindicate God’s people as Moses prophesied in the song. When we study the Song of Moses, we are studying about the work of the Messiah. 

Provoking God and His People to Jealousy:  Moses' song foresees that the people of Israel will make God jealous with their worship of other false gods and idols and that God in turn will provoke His people to jealousy with those who are called “not a nation.” 

“They have provoked Me to jealousy by what is not God; they have moved Me to anger by their foolish idols.  But I will provoke them to jealousy by those who are not a nation; I will move them to anger by a foolish nation.”  (Deuteronomy 32:21; see also Romans 11:13–15). 

This reference to not a nation is in Hebrew loh ami.  It is found again in the Book of Hosea 2:23. 

“Rom 9:25  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.   Hos 2:23  And I will sow (plant) her unto me in the land; and I will show my love to the one I called “not my loved one”.  I will say to those called ‘not my nation’ (loh ami) (because of their transgression) have mercy upon her that had not obtained mercy; and I will say to them which were not my people, ‘Thou art my nation’ and they shall say, Thou art my God.    

Who are these people who were once “not a nation” and are now God’s people?  Pay attention to the answer. These are the scattered children of some of the tribes of Israel (NOT JUDAH who went into Babylon.  Read John 11:52; James 1:1; 1Pet 1:1).  Once scattered into the gentile nations they are called “Gentiles”.  Through the teachings of the apostles, especially Paul, those accepting the Messiah, rejoined the commonwealth of Israel.  We know Rom 9:25 is to Israel ancestry by Rom 7:1  Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth? And Rom 11:1  I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. Rom 11:2  God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, ...  Compared to when the non Jewish Gentiles of the congregation become the subject of the letter Rom 11:13  For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:  Also the writings of the prophets as Hosea was to the tribes of Israel. 

A similar message is found in 1 Peter 2:10   Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.  Again we know the message is to descendants of Jacob (Israel) by 1Pe 1:1  Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 1Pe 1:2  Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.   It is wrongly; but commonly taught these Old Testament and New Testament are in reference to non Israelites i.e. a new brand of “Christians”.  Not to say they, as true obedient believers, are not part of the promise.  Abraham was made father of all nations and gentiles who believed.  These are the very people who God has called to salvation to provoke Israel to jealousy.  “So I ask, did they stumble in order that they might fall?  By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous.”  (Romans 11:11). 

What will make the Jewish People jealous of these Gentiles?  Is it not the other way around?  Is it not the Gentiles who are jealous because God has blessed many Jewish people with material prosperity?  These blessings seem to be the cause of at least some of the world’s anti-Semitism; but God said those who obey will be blessed and those who do not cursed, regardless of ancestry.  I know disobedient Jews not as blessed as obedient believers (Christians to some). 

So when and how will the unbelieving Jews (Orthodox ones) become provoked to jealousy by Gentile followers of Yahshua?  It may be when they see the true love, joy, fellowship, and peace that these obedient Believers possess in Yahshua.   Likewise, it was this ability to sing in the face of apparent tragedy that set Moses apart from the others.  All but a few of his generation had died in the wilderness because of their unbelief.  Moses himself was about to die, having never entered the Promised Land; but he still praised God reminding Israel of God’s power, love, and faithfulness. 

SPIRITUALLY OUT OF SHAPE.

Have you ever noticed how difficult it is to lose weight; but how easy it is to put it on? Spirituality and godliness are not easier disciplines to master than weight loss.  Moses refers to Israel as Jeshurun (Yeshurun, ישרון). 

But Yeshurun grew fat and kicked; you are grown fat, thick, and sleek, then he forsook God who made him, and scorned the Rock of his salvation (Deuteronomy 32:15). 

Moses used the name Yeshurun to contrast Israel's great spiritual potential with their fallen condition. It is a word derived from the root yashar (ישר), which means to be “upright”. Yeshurun means "upright one," and the word is used as a term of endearment for Israel. The people of God are to be morally upright and straight before Yahweh. The Greek (LXX) version of the Torah translates the word as "beloved one." In the Song of Moses, however, the term Yeshurun is used sarcastically to describe an apostate Israel that was once upright but is no longer so.  Moses foretold that when the children of Israel entered the land of Canaan, God would give them all the bounty of the land. The people of Israel were destined to enjoy "the produce of the field ... honey from the rock ... oil ... curds of cows, and milk of the flock, with fat of lambs, and rams ... and goats, with the finest of the wheat—and of the blood of grapes ... wine" (Deuteronomy 32:13-14). Moses predicted that Israel's success in the land would result in apathy toward God and a desire for materialism. All that good eating was going to spawn an ungrateful and rebellious spirit. The Talmud says, "A full stomach leads to sin." 

Prosperity often places a greater obstacle between us and God than poverty does. The poor man looks to God for help continually. The prosperous man can find it easy to forget about God. Perhaps this is why Yahshua teaches us, "Blessed are the poor in spirit" (Matthew 5:3), which is to say, "Blessed are those who have the humble attitude of a poor man."

The Song of Moses goes on to portray Yeshurun, the upright one, as fat and slovenly.  A reference to Israel's fallen moral state. The image is like that of a former Olympic athlete who has become rotund and lethargic.  Improvement and maintenance in our spiritual lives requires daily effort and commitment. Backsliding requires no effort at all. The moment we stop moving forward in our walk with God, the flesh begins to pull us backward. This can be compared to a swimmer who was swimming upstream.  It took effort, but so long as he continued to swim, he made steady progress. When he stopped to rest by floating in the water, though, he immediately began to drift downstream.  In only a short time, all his progress was lost.

To stay spiritually in shape, we need to press on every day.  If we do, we will be upright, worthy of the name Yeshurun.  If we are spiritually lazy, though, and allow the flesh to rule us, we will quickly become like the fat, flabby Yeshurun described in Deuteronomy 32. 

Watering our Souls.

Many believers behave like the foolish gardener. They espouse faith in Messiah and find relationship with God; but they do not nurture that faith and relationship by regularly watering it with the study of the Word.  Moses compared the people of Israel to the grass and the Torah that he had taught them to life-giving water.  Moses prayed that his teaching would be to Israel like rain and dew, which water the grass and vegetation: "Let my teaching drop as the rain, my speech distil as the dew, as the droplets on the fresh grass and as the showers on the herb" (Deuteronomy 32:2).  

The Apostle Paul used the same metaphor in 1 Corinthians 3. Because he was the first to bring the Corinthian believers to faith, he compared himself to a man who plants seed. Because his colleague Apollos had brought teaching to the Corinthians, Paul compared Apollos to one who waters the seed:

I planted, Apollos watered, but God was causing the growth. So then neither the one who plants nor the one who waters is anything, but God who causes the growth (1 Corinthians 3:6-7). 

We need to be watered daily with the teaching of God's Word.  Consider the story of a foolish gardener.  In the spring he planted some seeds and watered them. He was pleased when they began to grow, and he assumed that he could simply wait for the harvest. He did not think to water the young plants again. "After all, I have already watered them, and can see them now" he said to himself.  The plants shrivelled up and died.  Many believers behave like the foolish gardener.  They espouse faith in Messiah and find relationship with God, but they do not nurture that faith and relationship by regularly watering it with the study of the Word in order to come to the full faith of full knowledge and obedience of and to God. To live successful lives of faith, we need to drink from the water of the Bible on a regular, daily basis. 

Another example: Consider the discipline it takes to achieve a black belt in martial arts. How do you become a black belt in karate? It requires regular lessons, daily practice, and that certain tests must be successfully passed. Do you really think it is easier to be a believer and a disciple of the Master than it is to become a black belt in karate?  Even after we have achieved, we have to maintain.  Just as any skill we want to acquire takes commitment and a routine of daily discipline, so does discipleship. We need to be spending time in prayer, doing good deeds, and reading and studying our Bibles on a regular basis, not just once in a while. Would a person who practiced his karate skills as regularly as you are reading your Bible would ever advance by even a single belt?  The Torah of God is like dew and rain that water our souls and enable us to grow into spiritual maturity. 

The Rock and His Righteous Judgment: In the song, Moses uses the metaphor of God as a rock; steadfast, strong, immovable and unchanging.  There is a Jewish burial pray based on this song.  The prayer begins with Deuteronomy 32:4  “He is the Rock, His work is perfect; for all His ways are justice, A God of truth and without injustice; Righteous and upright is He.” 

In contrast to all these wondrous qualities of God, this week’s Torah study section describes man as corrupt, perverse, and crooked to the point of being compared to Sodom and Gomorrah.  “For their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter.  Their wine is the poison of serpents, and the cruel venom of cobras” (Deuteronomy 32:32–33). 

There is no way to bridge the wide chasm between the corruption of man and the holiness of God except for one, that narrow gate that leads to life is through Yahshua Ha Mashiach (the Messiah).  He said, “I am the way, the truth and the life, and no one comes to the Father but through Me” (John 14:6).  In addition to being compared to a rock, Moses also likens God to an eagle, a bird of great strength and vision, who took the children out of Egypt on His outstretched wings.

“As an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings, so the LORD alone led him, and there was no foreign god with him.”  (Deuteronomy 32:11–12). 

Heaven and Earth; Rain and Dew

The Torah is like water which begins in a high place and descends to a low place.  Moses began his song by calling upon the heavens and the earth as witnesses to his teaching: “Give ear, O heavens, and let me speak; and let the earth hear the words of my mouth” (Deuteronomy 32:1). 

His oracle takes utterance first in heaven, and only after being spoken in heaven, does it turn to address the earth. He follows that progression, from heaven to earth, when he says, “Let my teaching drop as the rain” (Deuteronomy 32:2). Rain falls from heaven to earth, in a sense, connecting heaven and earth.  The sages compared Torah to water, for just as water descends from a higher to a lower level, so too, the Torah descended from its place of glory to the realm of men.  Water exists in the lower heaven  (Genesis 1:8, 14) as vapour in the form of the clouds, but it is still, in its basic essence, water. As it descends in the form of rain, it is still water. When it arrives on the earth as falling rain and it pools in rivers and streams, it is still water. Water is the same in heaven and on earth, though it appears in different forms. Whether in the form of clouds in heaven or pooling up in streams and rivers on earth, at every stage of its descent, water remains water. So too, with Torah in its descent from the heavens.  In the third heaven (2Cor 12:2) it is Torah, and here on earth it is Torah. Its essence remains Torah (God’s instructions).

The Torah through Moses (and all of the Bible, for that matter) has descended to us in a form we can understand and comprehend. The ineffable Word of God has taken on the garments of human language so that we might hear and understand. It has come in the form of laws and commandments so that we might speak it and do the Word of God. When we observe it, we allow God’s Word to clothe itself in the garments of human flesh. We incarnate the Word of God on earth.  That which began in the heaven as the unsearchable and unknowable Word of God has descended like rain to the level of the earth. Rain waters the grass, and living things soak it up and incorporate it into their being. Heaven and earth unite by this connection. 

This common analogy for Torah helps explain Messiah. The Word (Logos) descended to the earth and took on the garments of human flesh as a real human being Yahshua of Nazareth and formed a connection between heaven and earth. Yahshua spoke the words of His Father and kept His commandments. He clothed them in the garments of His body. He is the Word made flesh, the Living Torah. He is the living Word of God united with the substance of earth, but His essence remained the same on earth as it was in heaven. 

Music and Vessels of Praise.  Music has been called the universal language of the heart and, therefore, Moses uses the song of Ha’Azinu to complete his life’s mission with a stirring challenge to the people of Israel.  What is Moses’ message?  It is that our actions have consequences, for good or for evil, and that our very survival depends upon our faithfulness to God our Rock. Music is a good way of getting humans to learn and remember i.e. like their a,b,c to song.  We are all walking vessels or instruments designed to praise God with singing.  It is good to remember that the singers and musicians were at times sent out in front of the armies of Israel, and this in itself was enough to bring victory.  Moses’ song has not been forgotten; it has been passed down from generation to generation. 

The Levites sang it each week in the First and Second Temples.  Later, after the destruction of the Temples, Jewish children were taught in religious schools to memorize the entire song.  Ha’Azinu reminds us that both God and His people suffer pain through betrayal and infidelity, but those who come to God in sincere repentance can receive forgiveness.  Moses, called “friend of God,” died alone and yet not alone, for his very best Friend in the entire universe remained with him even to the end.  Another message for us today in any adversity one may face.  In fact, it was God who buried Moses, and to this day He alone knows the burial place.  Sadly, the devil who also has the gift of music, uses the same to entice believers into wrong denominations and theology.  Music is widely used in all if not most pagan religions as it was in Egypt and caused Israel to sin when Moses went up to the mount [Exo 32:19  And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount].  You will never find dancing in God’s tabernacle worship.  Many wrongly use David or Miriam’s dancing outside the temple for other purposes as evidence to bring it into churches. 

I suggest to save me commenting on Deut 32 you read or listen to it attentively.  Also Hosea 14:2-10; Micah 7:18-20; Joel 2:15-27.  Rather than comment on John 20:26 – 21:25, I will copy last years topic of Romans 11.  A proper understanding of which I think is more beneficial to readers. 

Romans 11 is about all Israel (commandment / law keeping and acceptance of Yahshua the Messiah) finally being joined together and being saved 11:11, 26.  The letter to Romans starts off talking to the Jews not gentiles [Rom 7:1  Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?].  That is why it refers to the law a lot in early chapters and compares with grace in the promised Messiah who came.  It also deals with the need for circumcision.  Christians misunderstand it thinking it is to them, gentiles.  By Rom 11:13 the letter then briefly changes emphasis and nolonger mentions “law” as the gentiles are not trained in it from a child as is a Jew  [Rom 11:13  For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office:].  Only in 13:8, 10 it is summarised for them as Yahshua did in Mat 22:39  And the second is like unto it, Thou shalt love thy neighbour as thyself. 

The main consideration I wish you to give to Romans 11 is to whom are the gentiles grafted into, the olive tree or the broken off branches.  Many are taught it is the olive tree; but let me summarise a study done on it.  Our guide should be that God, His law and prophets and Yahshua said the commandments of God are to be kept and faith in Him.  Revelations 12:17; 14:12; 22:14 and others repeat those things are needed not one.  The apostles, Paul and new believers i.e. of Acts 2 had the first and came to accept the second, faith in Yahshua.  Rom 11:20 claims those Jews who had the first (keeping the commandments / law); but rejected the belief in Yahshua were branches broken off the olive tree and would be rejoined when they accept Yahshua as their Messiah [Rom 11:23  And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again].  Thus they will then have both criteria. 

So if the Christians only have the second criteria, faith in Jesus, how can they be grafted into the olive tree which requires both?  It should be obvious the “them” spoken of in Rom 11:17  [And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree;] is not the olive tree which is mentioned last (after the them); but the broken off branches.  “Them” and “of the olive tree” are clearly mentioned as two separate things NOT the same!!  Each would only possess one criteria and possibly teach other. Both will become like 1Pet 2:10, not people of God; but become one. 

For the rest of Romans, I will save time and draw your attention to some verses that should summarise the whole book in context. 

Rom 1:16  For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth; to the Jew first, and also to the Greek (gentile).

Rom 2:9  Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; (evil being sin, being transgression of Law / commandments). Rom 2:10  But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: Rom 2:11  For there is no respect of persons with God. Rom 2:13  (For not the hearers of the law are just before God, but the doers of the law shall be justified.

Rom 2:25  For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Rom 2:26  Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? Rom 2:27  And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?  Rom 2:28  For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: Rom 2:29  But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God. (so if law was for Jews, all are Jews inwardly if keep law). 

Rom 3:29  Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:  Rom 3:31  Do we then make void the law through faith? God forbid: yea, we establish the law.

Rom 4:9  Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? for we say that faith was reckoned to Abraham for  righteousness. Rom 4:10  How was it then reckoned? when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. Rom 6:1  What shall we say then? Shall we continue in sin, that grace may abound? Rom 6:2  God forbid.. How shall we, that are dead to sin, live any longer therein? Rom 6:15  What then? shall we sin, because we are not under the law, but under grace? God forbid. (which law? one particular relating to forementioned circumcision topic of chapters 2-3), but under grace? God forbid. (Sin being transgression of the law / commandments).  Rom 7:7  What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

Rom 7:12  Wherefore the law is holy, and the commandment holy, and just, and good.  Rom 7:13  Was then that which is good made death unto me? God forbid.  (hence good things not nailed to cross or changed by Jesus)  But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.

Rom 9:24  Even us, whom he hath called, not of the Jews only, but also of the Gentiles?  Rom 9:25  As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved.  Rom 9:26  And it shall come to pass, that in the place where it was said unto them, Ye are not my people; there shall they be called the children of the living God. Rom 9:30  What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. Rom 9:31  But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness?  (OF COURSE NOT One who does not follow after righteousness cannot attain it. Israel error was simply not accept Jesus as the promised Messiah)

Rom 10:4  For Christ is the end of the law for righteousness to every one that believeth.  (Not end of “The Law”; but specifically and limited to for righteousness (see Gal 2:17; 3:21).  (see Mat 3:15 and 21:32 righteousness did not end).  Phi 3:6  Concerning zeal, persecuting the church; touching the righteousness which is in the law, blameless.   Phi 3:9  And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:  The Law contains the way of self righteousness; but the coming of the Messiah, Yahoshua, brings a better way to righteousness.  Not by ending the Law; but now by being shown how to keep it completely in faith, love and deed and callin gon His sacrifice when fail to achieve self righteousness through perfect keeping of the law. 

Rom 10:12  For there is no difference between the Jew and the Greek (Gentile): for the same Lord over all is rich unto all that call upon him. Rom 10:13  For whosoever shall call upon the name of the Lord shall be saved.

Rom 11:1  I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.  Rom 11:2  God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Rom 11:3  Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. Rom 11:4  But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal.

Rom 11:11  I say then, Have they stumbled that they should fall? God forbid: but rather through their fall salvation is come unto the Gentiles, for to provoke them to jealousy.  Rom 11:12  Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness?

Rom 11:16  For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches.  Rom 11:17  And if some of the branches be broken off, and thou, being a wild olive tree, wert graffed in among them, and with them partakest of the root and fatness of the olive tree; (as I said Gentiles have to leave satns line and join the linage of Adam, Noah, Abraham, Moses Jesus etc adhering to all commandments) Rom 11:18  Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee.  Rom 11:19  Thou wilt say then, The branches were broken off, that I might be graffed in.

Rom 11:23  And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again.  Rom 11:24  For if thou wert cut out of the olive tree which is wild by nature, and wert graffed contrary to nature into a good olive tree: how much more shall these, which be the natural branches, be graffed into their own olive tree? Rom 11:25  For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in. (God had a purpose and method we may not understand)..

Rom 11:30  For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:

Rom 11:33  O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! Rom 11:34  For who hath known the mind of the Lord? or who hath been his counsellor?

Rom 12:1  I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.  Rom 12:2  And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.  (Obedience of all to His Laws).

Rom 12:9  Let love be without dissimulation. Abhor that which is evil; cleave to that which is good (7:12). (the law is good 1Tim 1:8) Rom 13:9  For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. (a summary of the list, hence Law still stands)

Rom 13:10  Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. Thus we have to keep the law. It nor love was nailed to cross or changed by Jesus)Rom 14:12  So then every one of us shall give account of himself to God. (Rev 20:12  And I saw the dead, small and great, stand before God; and the books were opened: …judged out of those things which were written in the books, according to their works. Rev 20:13  … and they were judged every man according to their works. Rev 12:17; 14:12 & Rev 22:14  Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city).

Rom 15:8  Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: Rom 15:9  And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. Rom 15:10  And again he saith, Rejoice, ye Gentiles, with his people.  Rom 15:12  And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.

Rom 15:16  That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be, Rom 15:18  For I will not dare to speak of any of those things which Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

Rom 15:27  It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things.  (need of money for the poor of Israel)

God forbid.  How does grace, faith or Christ affect the law? Rom 3:31  Do we then make void the law through faith? God forbid: yea, we establish the law (See Jam 2:14,24) Gal 2:17  But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin (transgression of the law)? God forbid. Gal 3:21  Is the law then against the promises of God? God forbid: 

Shalom.