The chief point in the tenth chapter of Romans is that Israel's rejection was by their own fault. It was not because of any arbitrary decree; not because God wanted it so; not because it could not have been otherwise, but simply because of their wrong attitude and action. Already in the last verses of the ninth chapter is that fact brought out. Why did Israel fail of that promised "righteousness," on which the fulfilment of all her promises hinged? The answer is, "Because they sought it not by faith, but, as it were, by works." Like many today, they wanted to attain by their own efforts (i. e. by lawkeeping) what could be obtained only as a free gift from God through faith in Jesus Christ. In their pride and self-will they "stumbled at the stone of stumbling." (Rom. 9:32, 33.) Paul's heart's desire and supplication was for their salvation. He knew, as no non-Jew could know, their zeal for God; so great, but, alas, so misdirected, a zeal without knowledge, not according to, but set contrary to, God's will and way of salvation. They were ignorant of (alas, wilfully ignorant, v. 21) of the righteousness of God (which is revealed in the gospel, chapt. 1:17); and in their endeavor to build up a "righteousness of their own" (namely, that which is of the law, Phil. 3:9) they would not submit to the righteousness which God had prepared for them and offered to them. (Rom. 10:1-3.) For Christ is the end (both goal and terminus) of the law to every one that believeth.

      In verses 5-10 he contrasts the two kinds of righteousness, that of the law, with that which is of faith. The righteousness which is of the law is set forth in verse 5. It says that if you do all that the law commands you shall live thereby. That is the principle of salvation by works. (9:32.) Compare here Gal. 3:12--"the law is not of faith, but he that doeth them [the precepts and commandments of the law] shall live in them." "But the righteousness which is of faith saith thus _ _ _ if thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God hath raised Him from the dead, thou shalt be saved." This is the contrast. In the one case the man seeks to attain to salvation by dutiful observance of the requirements of the law. In the other he receives salvation as a free gift because he believed in heart in the risen Lord, and confessed his heart-belief with his mouth. (vs. 5-10.)

      It will be noticed that in bringing out this contrast we omitted verses 6-8, viz.: "Say not in thy heart, Who shall ascend into heaven? (that is, to bring Christ down:) or, Who shall descend into the abyss? (that is, to bring Christ up from the dead.) But what saith it? The word is nigh thee, even in thy mouth and in thy heart; that is, the word of faith which we preach: because _ _ _ _ etc." This is a reference to Deut. 30:12-14, freely and allusively quoted here by Paul; and the point is that it does not devolve on the sinner to bring Christ down from heaven, or up from the deep (for that great work has already been done for us by God); but simply to receive the message of faith which is preached, of the crucified and risen Savior, and to acknowledge Him as Lord. This he further corroborates with another [45] scripture, Isa. 28:16, "Whosoever believeth on Him shall not be put to shame." Two words of this quotation he takes up specially: (1) the word "whosoever," showing that it applies to both Jew and Gentile alike (v. 12), and (2) the word "believeth," showing that that necessarily implies the hearing of the message of faith which is proclaimed by Christ's messengers. (vs. 11-17.) He backs up the quotation from Isaiah with another from Joel (2:32), "Whosoever shall call upon the name of the Lord shall be saved"; which is to the same point as Isa. 28:16, for in each of them is the same "whosoever"; and the "calling upon the name of the Lord" in Joel 2:32 answers to the believing" in Isa. 28:16 (which necessarily precedes)--for how shall they call upon Him in whom they have not believed? And of course, how shall they believe on One of whom they have never heard? And again, how shall they hear except through God's witnesses and messengers whom He sent forth to proclaim the testimony? It follows therefore that this saving faith comes through the hearing of the message, namely, the word of Christ, the gospel. (vs. 11-17.)

      But why was Israel so devoid of faith? Had they had no opportunity to hear the gospel? Surely--as public and far-sounding as the testimony of the heavens to the glory of God (Ps. 19:1f.) was the voice of the gospel among them. But did they not know that this would happen to them for their unbelief and disobedience, that they would be rejected, and that the outcast Gentiles would get the benefit of their Messiah's salvation? Yea--Moses already had foretold as much (v. 19, quoting Deut. 32:21); and Isaiah plainly prophesied of the salvation of the Gentiles (v. 20, quoting Isa. 65:1). "But as to Israel he saith, All the day long did I spread out my hands unto a disobedient and gainsaying people." They had been invited and implored and urged more than any people. (Matt. 23:37). But they refused. The Gentiles on the other hand gladly received the word. (Acts 13:46-49.) What then should God have done in such a case? Whose fault was it that Israel was rejected and that the Gentiles had displaced them in the favor of God?

      In glancing back over the chapter we are struck with the apostle's free use of the Old Testament scriptures--sometimes applying a passage strictly, according to the literal meaning and context (as in vs. 16, 19, 20, 21); then again taking a statement out of its connection and applying it universally, because it contained a universal principle, as in verses 11, 13, 15. Again be seems to quote words of scripture, not for proof or illustration, but allusively, because they express his thought, though in their original connection they seem to refer to something quite different (vs. 6-8, 18). The Holy Spirit could use the Word as He saw good, and did so always truly and rightly; sometimes by strict interpretation (which we can follow and check up on); or again by newer and deeper applications, which go beyond us and in some cases amount to additional revelation. We shall see more of such uses of scripture before we conclude our study of Romans.

      In our next lesson, Rom. 11, the apostle opens a vista upon God's future dealings with Israel. [46]

      What is the chief point in the tenth chapter of Romans? Was Israel zealous for God and sincere? Did that save them? Why not? How does Moses describe "the righteousness which is of the law?" (v. 5.) How does Paul describe "the righteousness which is by faith"? (vs. 6-10.) How does he show that "calling upon the name of the Lord" implies the previous preaching of the gospel? How does he show that God did not reject Israel arbitrarily, but only after every effort had been made to win them? [47]

[LOR2 45-47]