AT the close of chapter 9. the setting aside of Israel nationally had been proved from Old Testament Scripture; but at the same time the door of entrance into blessing was as open for any individual amongst that nation as for the Gentile, “Whosoever” — be he Jew or Gentile — “believeth on Him shall not be ashamed” (chap. 9:33).
In chapter 10. this subject is continued, and the difference between the righteousness of God and the righteousness of the law is further developed. To be outwardly the chosen people of God did not suffice, the apostle’s earnest desire for Israel was that they might be saved. In truth they had a zeal for God, but it was not according to knowledge. They were ignorant of God’s righteousness, and endeavored to establish their own. Not that they had any of their own in reality.
How many in this our day are on exactly the same ground, and in precisely the same condition? Man’s own righteousness, if he had any, would be what Moses describes as “the righteousness which is of the law” (ver. 5), a righteousness on the principle of doing; but on this ground all are guilty and lost. The righteousness of God is that spoken of in verse 6 as “the righteousness which is of faith.” How great the difference! The former is human and on the principle of works; the latter is divine and on the principle of faith. But Christ is the object of that faith, and hence for every one that believeth He is the end of the law for righteousness. In other words, Christ has closed up the whole dispensation of the law for every one that believes. The law was our schoolmaster unto Christ; not to bring us unto Christ, for this it never could do, but until Christ came. Now that faith is come, faith in a crucified risen and glorified Christ, we are justified by faith and are no longer under the schoolmaster (Gal. 3.). Christ is the end of the law, it is done with for the believer. The believer has found righteousness on another principle, namely, that of faith.
And this was no novel idea, for even the Old Testament foretold it. This we were told in chapter 3:21. The righteousness of God by faith was not revealed or manifested in Old Testament times, for then God was demonstrating the inability of man to obtain righteousness by deeds of law; “but NOW the righteousness of God without the law is manifested, being witnessed by the law and the prophets.” This witness the apostle now proceeds to develop.
The book of Deuteronomy had announced beforehand the failure of the people under law. They were to be cast out of their own land, and scattered amongst the nations for their disobedience. Hence, therefore, it could be no question of their obtaining righteousness through a law that they had broken. Their governmental chastisement at the hand of Jehovah was evidence that they had not done that which the law required. Now in chapter 30. we are told of God’s provision for them when scattered, should they in heart turn to Him in the land of their exile. Sinai’s law they had not kept, they were in captivity for not doing so, hence all hope of obtaining righteousness on that ground was over; but says Jehovah to them through Moses, “The commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven that thou shouldest say, “Who shall go up for us to heaven?... But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deut. 30:11-1511For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. 12It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? 13Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? 14But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. 15See, I have set before thee this day life and good, and death and evil; (Deuteronomy 30:11‑15)). These are the very words which are applied by the Spirit of God in Romans to Christ, and God’s way of righteousness by faith in Him. “That is, the word of faith which we preach: that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved” (Rom. 10:6-146But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) 7Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8But 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; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. 10For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11For the scripture saith, Whosoever believeth on him shall not be ashamed. 12For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. 13For whosoever shall call upon the name of the Lord shall be saved. 14How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (Romans 10:6‑14)).
Again, the Scriptures said, “Whosoever believeth on Him shall not be ashamed,” quoting Isaiah 28:1616Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. (Isaiah 28:16). But this blessed “whosoever” let in not only a believing Jew, but a believing Gentile as well, “for there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon Him.” There was no difference in the ruin, for all without exception had sinned, but likewise there was no difference in the God-provided remedy.
This “whosoever” doctrine, so blessed in its far-reaching results, was not confined to one prophet, for not only Isaiah, but Joel also declared that “whosoever shall call upon the name of the Lord shall be saved” (Rom. 10:1313For whosoever shall call upon the name of the Lord shall be saved. (Romans 10:13); Joel 2:3232And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call. (Joel 2:32)). Doubtless this will have an accomplishment in a very special manner in the persecuted remnant of a future day, nevertheless the Spirit of God here uses it to demonstrate the fact that the principle of individual faith in days of general ruin should have been no strange doctrine to the Jew.
But step by step the argument proceeds. If salvation comes to whosoever calls upon the name of the Lord, be he Jew or Gentile, then there must be faith or none could call upon Him. But there cannot be faith in One of whom they had not heard, and to hear there must be a preacher. So here, again, Isaiah was fulfilled, “How beautiful are the feet of them that preach the gospel of peace,” &c. (Rom. 10:1515And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (Romans 10:15); Isa. 52:77How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! (Isaiah 52:7)). But all who heard, alas, did not obey in that day any more than in this, “for Esaias saith, Lord, who hath believed our report?”
This principle is thus established on all grounds, and from every side, by Moses, Isaiah, Joel, and the Psalms, that “faith cometh by hearing, and hearing by the word of God” (chap. 10:17).
How is it that Israel did not know after all this abundant testimony from the Psalms, the law, and the prophets? Moses had long before declared, ‘“I will provoke you to jealousy by them that are no people” (that is, by the Gentiles), “and by a foolish nation” (Gentiles) “I will anger you” (Deut. 32:2121They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. (Deuteronomy 32:21)). But Isaiah goes further, and with greater boldness still declares, “I was found of them that sought Me not” (Gentiles).... “But to Israel He saith, All day long I have stretched forth My hands unto a disobedient and gainsaying people” (vers. 20, 21). So true was it, that going about to establish their own righteousness they did not submit themselves to the righteousness of God.
It is important to notice in these days of rationalism and higher criticism how unquestioningly an inspired apostle quotes, as the words of Moses and Isaiah, that of which modern unbelief unblushingly refuses them to be the authors. And not only this, but when reading these or any other portions of the Bible it is the Scripture that we read, and “the Scripture cannot be broken” (John 10:3535If he called them gods, unto whom the word of God came, and the scripture cannot be broken; (John 10:35)). When Hosea writes it is “God speaking in Osee” (Rom. 9:2525As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. (Romans 9:25)) when Isaiah writes it is “the Scripture saith” &c. (Rom.10:11).