Chapter 10
It would not be a balanced presentation of this subject if Paul were to close his discussion at this point. In chapter 9, he has insisted on God's sovereignty in salvation; now in chapter 10, he speaks of the other side of the subject—man's responsibility. These two lines of truth run through Scripture side by side. They may appear to coalesce somewhere “out there” in the ways of God, but they never do. They are like the two rails on a long, straight piece of train track. Looking down the track, the rails appear to join far in the distance, but of course, they don't. Such is the case with the sovereignty of God and the responsibility of man. God would have us to understand and enjoy these two distinct lines of truth as they are found in Scripture, without trying to reconcile them.
The Responsibility of Israel—to Believe
Paul ended the previous chapter stating that “whosoever believeth on Him shall not be ashamed” (chap. 9:33). This brings in man's responsibility. To receive salvation we must believe God's testimony in the gospel concerning the finished work of Christ on the cross. Paul now continues this theme in chapter 10. Again and again through this chapter, he emphasizes the fact that men must believe God's testimony to be blessed of God.
Chap. 10:1—Knowing that the Jews saw him as a traitor and an enemy of the nation of Israel, Paul restates his love and concern for Israel. His great “desire and prayer to God” was that Israel might be “saved.” The fact that they were not saved (apart from some individuals like himself) shows that being the natural descendants of Abraham had not saved them! If it had, he wouldn't have been praying to that end. As mentioned, man's responsibility is to believe God's testimony in the gospel concerning His Son. But this was the very thing the Jews failed to do. Instead of receiving Christ, they stumbled at that “stumbling-stone!” (chap. 9:32)
Vs. 2—Paul states two reasons for their failure: Firstly, they had “a zeal” for their national religion that caused them to cling to its forms and ceremonies, and not see that those things actually pointed to Christ. (See the epistle to the Hebrews.) Clinging to the forms of Judaism cast a veil over their hearts, and “unto this day when Moses is read, the veil lies upon their heart” and they are not able to “look to the end of that which is abolished [annulled]” (2 Cor. 3:13-1513And not as Moses, which put a vail over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: 14But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. 15But even unto this day, when Moses is read, the vail is upon their heart. (2 Corinthians 3:13‑15)). The “end” of the legal covenant is Christ and His finished work on the cross. The types and shadows in the Law all pointed to Him, but they didn’t see it. This shows that while “it is good to be zealously affected,” our zeal must be “in a good thing” and in a right way (Gal. 4:1818But it is good to be zealously affected always in a good thing, and not only when I am present with you. (Galatians 4:18)). In the case of the Jews, their zeal was not “according to knowledge.” They didn't know that their Scriptures pointed to Christ.
Vs. 3—Secondly, the Jews were “ignorant of God's righteousness.” They did not understand the meaning of the cross, and consequently, they rejected the gospel. As mentioned in our comments on chapter 3:21-31, the righteousness of God has to do with how He has taken up the question of sin at the cross and has settled it for His own glory and for the blessing of all who would believe. The Jews, sad to say, did not see this in Christ's death. They believed (and still believe) that His death on the cross was God's just dealing with Him for His blasphemy of imagining that He was the Messiah—whom they insist was an impostor (Isa. 53:44Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53:4)). In their ignorance, the Jews have gone about to “establish their own righteousness”—thinking that it could be accomplished through keeping the Law. Thus, they have not “submitted themselves unto the righteousness of God,” and this has caused them to miss the blessing of salvation.
Vs. 4a—To clear away the false notion that righteousness can be achieved by man's performance, Paul states emphatically: “Christ is the end of law for righteousness.” The article "the" is not in the text before “law.” This indicates that he is not referring to the Law of Moses specifically, but to the principle of man's performance being a way in which one attains to righteousness. Paul is alluding to God’s testing of man in the flesh being brought to a close in Christ’s death. From the fall of man to the death of Christ, God has had man in the flesh under probation. For 40 centuries of man’s history leading up to the cross, God tested the flesh in man in every possible way (forty being the number of testing in Scripture), and the flesh has proved to be bad on all counts (chap. 3:12; 7:18). Every attempt of man in the flesh attaining to righteousness on the basis of human merit and performance has failed. God has, therefore, brought the testing to a close, and has “condemned sin in the flesh” in the death of Christ (chap. 6:6; 8:3). The word "end" here is "teles" in the Greek, which means "completion" (J. N. Darby, Collected Writings, vol. 10, p. 22).
By saying, “For righteousness,” Paul did not mean that righteousness in Old Testament times was attained through law-keeping, but now since Christ has come, it is found in Him. The Law was never given for that purpose! (Gal. 3:2121Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. (Galatians 3:21)) If it had been the means of righteousness in Old Testament times, then no one who lived in those times would ever get to heaven, because no one was able to keep it! Any hope of attaining to righteousness on that line is doomed from the outset. By adding “to everyone that believeth,” Paul is indicating that the only way in which one can be reckoned righteous is through believing.
The Blessing of the Gospel is Within The Reach of All
Chap. 10:5-10—Paul then contrasts "the righteousness which is of the Law" with "the righteousness which is of faith." He shows that the Mosaic Law was a performance-driven thing, and quotes Leviticus 18:55Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord. (Leviticus 18:5) to prove this: "The man which doeth those things shall live by them." The emphasis here is on doing—that is, on human performance. "The righteousness which is by faith," on the other hand, does not require that a person do anything, but simply to believe "the word of faith."
Vss. 6-7—Paul then derives a principle from the Law to show that the blessing of God is really only had on the basis of faith. He quotes from Deuteronomy 30:10-1410If thou shalt hearken unto the voice of the Lord thy God, to keep his commandments and his statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, and with all thy soul. 11For 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. (Deuteronomy 30:10‑14), which has to do with when Israel would fail in their responsibility to keep the Law, and all possibility of gaining merit with God on the grounds of human performance would be lost. Moses told the people that even then, if they would turn to the Lord in faith ("with all thine heart, and with all thy soul"), He would still bless them in the context of that legal system. They wouldn't have to do anything to merit this favour. They wouldn't have to go up to heaven or across the sea, because the legal commandments were right there before them—in their mouth and in their heart—waiting to be obeyed. All they would have to do is turn to the Lord in faith, and He would begin afresh with them.
Even though Deuteronomy 30 has to do with the Law, Paul takes this principle of grace working for those who acknowledge their failure and turn to the Lord in faith, and adapts it to the gospel. His point is that God blesses on the principle of faith, regardless of whether it is in the context of the legal covenant or in the gospel that he preached. Paul then takes the liberty to interpret the passage in Deuteronomy by parenthetically inserting the two great facts of the gospel—the incarnation of Christ and the resurrection of Christ. He says that a person does not need to concern himself with who will "ascend into heaven (that is, to bring Christ down from above)," or who will "descend into the deep (that is, to bring up Christ again from the dead)," because it has already been done. Christ has already come down and has become the supreme sacrifice for sin, and He has risen from the dead and is seated at the right hand of God.
Vs. 8—Thus, the gospel doesn't ask us to do something humanly impossible, but to just simply believe. Just as the Law was "very nigh" to the Israelite (in his heart and mouth), Paul says so also is "the word of faith, which we preach" in the gospel. The difference is that the old commandment was a word that had to do with what man was to do, but now the word in the gospel is about what Christ has done! The gospel tells of a work that has been accomplished (John 19:3030When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. (John 19:30); Heb. 10:1212But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; (Hebrews 10:12)). Since the word of truth is "nigh thee, even in thy mouth, and in thy heart" (the Jews heard the Word of God on a daily basis in their homes and in their synagogues), salvation was within the reach of every one of them. No Jew, therefore, could say, "God has made salvation too difficult for me."
Vss. 9-10—Paul goes on to show that since all has been done for us in Christ's coming and His death and resurrection, all a person has to do is "confess Jesus as Lord" and "believe" in his heart "that God has raised Him from the dead," and he will be "saved." To believe "in thine heart," which Paul speaks of here, means to believe sincerely; it is not a mere intellectual thing. This shows that God wants reality (Psa. 51:66Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make me to know wisdom. (Psalm 51:6)). There are three "shalls" in this verse that go together that give the believer the assurance of salvation: if we "shall" confess and "shall" believe in our hearts, we "shall" be saved. It is as simple as that! This is the great promise of God in the gospel. God has never disappointed anyone who has trusted in Christ for salvation.
Many evangelical Christians believe that these verses are saying that in order for a person to be truly saved, he must make a public confession of his faith in Christ. Consequently, preachers urge public confessions at their meetings and gospel rallies. They issue an "altar call" to their audiences to any who want to be saved to come forward and make a public declaration of their faith. However, if we make confession before men a necessary condition of the soul's eternal salvation from the penalty of his sins, then the blessing of the gospel is not solely on the principle of faith; it becomes faith and works! This is contrary to the fundamentals of the gospel (chap. 3:26-31). Moreover, it would mean that a person couldn't get saved if he were alone somewhere—because he has no one to make his confession to! What if he dies before he has a chance to tell someone of his faith in Christ? Surely we cannot think that such a person is not really saved and that he is not in heaven?
"Confess" in this verse means "assent" (Strong's) or "to express agreement." The question is, to express agreement with whom? A. Roach said that in the light of Philippians 2:1111And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:11) which says, "Every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" and Romans 14:1111For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. (Romans 14:11) which says, "Every tongue shall confess to God," this is confession is to be made to God, not to men. The believer acknowledges to God that “Jesus Christ is Lord.” H. A. Ironside said, "The confession here is not, of course, necessarily the same thing as where our Lord says, 'Whosoever shall confess Me before men, him will I confess before My Father which is in heaven.' This is, rather, the soul's confession to God Himself, that he takes Jesus as Lord" (Lectures on Romans, pp. 130-131).
In verse 9, Paul mentions the "mouth" before the "heart," which is the order found in Deuteronomy 30, but in verse 10, he reverses the order. Verse 9 is emphasizing the facts, and verse 10 emphasizes the order which occurs in the soul of the believer. Faith in the heart produces the confession of the mouth; it is a proof of what is true in the heart. Thus, the inward reception of the word by faith precedes the outward expression of confession. These are not two separate steps to salvation, but two sides of the same thing.
In the normal course of Christian growth and development, confession before men will follow a person's faith in Christ. The person who truly believes on the Lord Jesus will confess his belief to his fellow men. This should happen quite naturally, for the gospel is news that is too good to keep to ourselves! (Compare 2 Kings 7:99Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. (2 Kings 7:9).) Scripture encourages us to speak out about it: "Let the redeemed of the LORD say so" (Psa. 107:22Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; (Psalm 107:2)). Confession before men is good, but it is not a condition whereupon a person is saved eternally from the penalty of his sins. The new believer may be hesitant to confess Christ at first, but his eternal welfare does not depend on it. Paul has already taught that the blessing of salvation is on "the principle of faith" alone (chap. 1:17; 3:30; 4:16; 5:1); he would be contradicting himself here if he put the condition of confession before men on it.
The Blessing of the Gospel is Offered to All
Chap. 10:11-13—Paul proceeds to show from the Scriptures that God's blessing is not limited to the Jews. He quotes Isaiah: "Scripture saith, Whosoever believeth on him shall not be ashamed" (Isa. 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)). "Whosoever" is a very large word encompassing not only Jews but also Gentiles. God's use of this word in connection with salvation proves that He intends blessing to go out to Gentiles. Hence, Gentiles who believe the message of the gospel are also blessed on the same principle of faith as the Jews, because, as Paul says, "There is no difference between the Jew and Greek" when it comes to getting saved (Acts 15:1111But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they. (Acts 15:11)). He has shown in chapter 3 that there is "no difference" between the Jew and the Gentile as to their ruin and need of a Saviour. Now in this chapter, he shows that there is "no difference" between the Jew and the Gentile in God's grace being shown toward them. He quotes the prophet Joel for further proof of this: "For whosoever shall call upon the name of the Lord shall be saved" (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)).
Chap. 10:14-15—Paul then asks how it could be possible for anyone among the Gentiles to call upon the name of the Lord if they have never heard of Him. He shows that there is a need to proclaim Christ among the Gentiles so that they could call upon Him and be saved. He says, "How 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? And how shall they preach, except they be sent?" He quotes Isaiah 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) to support the principle of proclaiming the truth in the gospel: "It is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!" Thus, the Jewish Scriptures actually encourage the preaching of the gospel concerning Christ the Messiah. This was exactly what Paul was doing among the Gentiles! And by stating this, he justifies himself in going to the Gentiles with the good news.
The Gospel Has Not Been Believed By All
Chap. 10:16-21—Sad to say, apart from a remnant, the Jews have failed in their responsibility to believe the gospel. Not only have they refused to receive it, they have also resisted the good news going out to the Gentiles. Paul reported to the Thessalonians: "The Jews, who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway" (1 Thess. 2:14-1614For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. (1 Thessalonians 2:14‑16)). The book of the Acts also attests to this fact.
Paul quotes Isaiah again to show that the prophetic Scriptures in the Old Testament foretold that the nation would reject their Messiah. He says, "But they have not all obeyed the gospel. For Esaias saith, 'Lord, who hath believed our report?'" In saying, "our report," Isaiah was speaking on behalf of his prophetic colleagues, the other Old Testament prophets who had prophecied of the Messiah. He lamented that the report about the Messiah had not been believed by the nation of Israel, even though it entailed everything they needed to know about Him. The report announced:
• His Kingship as a direct descendant of David (2 Sam. 7:12-1612And when thy days be fulfilled, and thou shalt sleep with thy fathers, I will set up thy seed after thee, which shall proceed out of thy bowels, and I will establish his kingdom. 13He shall build an house for my name, and I will stablish the throne of his kingdom for ever. 14I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men: 15But my mercy shall not depart away from him, as I took it from Saul, whom I put away before thee. 16And thine house and thy kingdom shall be established for ever before thee: thy throne shall be established for ever. (2 Samuel 7:12‑16); Jer. 23:55Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. (Jeremiah 23:5)).
• His heralding by a forerunner (Isa. 40:33The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. (Isaiah 40:3); Mal. 3:11Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1)).
• His power to bring in the kingdom blessings (Isa. 33:24; 35:5-6; 61:1-324And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. (Isaiah 33:24)
5Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. 6Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. (Isaiah 35:5‑6)
1The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; 2To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; 3To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. (Isaiah 61:1‑3); Psa. 65:6-76Which by his strength setteth fast the mountains; being girded with power: 7Which stilleth the noise of the seas, the noise of their waves, and the tumult of the people. (Psalm 65:6‑7); Psa. 89:99Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them. (Psalm 89:9); Psa. 132:1515I will abundantly bless her provision: I will satisfy her poor with bread. (Psalm 132:15); Psa. 146:7-87Which executeth judgment for the oppressed: which giveth food to the hungry. The Lord looseth the prisoners: 8The Lord openeth the eyes of the blind: the Lord raiseth them that are bowed down: the Lord loveth the righteous: (Psalm 146:7‑8), etc.).
• His betrayal (Psa. 35:8, 148Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall. (Psalm 35:8)
14I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother. (Psalm 35:14); Psa. 41:99Yea, mine own familiar friend, in whom I trusted, which did eat of my bread, hath lifted up his heel against me. (Psalm 41:9); Psa. 55:12-1412For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him: 13But it was thou, a man mine equal, my guide, and mine acquaintance. 14We took sweet counsel together, and walked unto the house of God in company. (Psalm 55:12‑14); Psa. 69:2525Let their habitation be desolate; and let none dwell in their tents. (Psalm 69:25); Psa. 109:6-86Set thou a wicked man over him: and let Satan stand at his right hand. 7When he shall be judged, let him be condemned: and let his prayer become sin. 8Let his days be few; and let another take his office. (Psalm 109:6‑8)).
• The Jews' rejection of Him (Psa. 35:1111False witnesses did rise up; they laid to my charge things that I knew not. (Psalm 35:11); Psa. 69:44They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away. (Psalm 69:4); Psa. 109:4-54For my love they are my adversaries: but I give myself unto prayer. 5And they have rewarded me evil for good, and hatred for my love. (Psalm 109:4‑5); Isa. 49:4; 50:5-6; 53:2-44Then I said, I have labored in vain, I have spent my strength for nought, and in vain: yet surely my judgment is with the Lord, and my work with my God. (Isaiah 49:4)
5The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. 6I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. (Isaiah 50:5‑6)
2For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. 3He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. 4Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. (Isaiah 53:2‑4); Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26); Micah 5:1-21Now gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek. 2But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. (Micah 5:1‑2)).
• His death (Psa. 16:1010For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (Psalm 16:10); Psa. 22:1-21<<To the chief Musician upon Aijeleth Shahar, A Psalm of David.>> My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. (Psalm 22:1‑2)1a; Psa. 31:11<<To the chief Musician, A Psalm of David.>> In thee, O Lord, do I put my trust; let me never be ashamed: deliver me in thy righteousness. (Psalm 31:1)-5a; Psa. 102:2424I said, O my God, take me not away in the midst of my days: thy years are throughout all generations. (Psalm 102:24); Dan. 9:22In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. (Daniel 9:2)6a).
• His coming again—the Appearing (Psa. 72:66He shall come down like rain upon the mown grass: as showers that water the earth. (Psalm 72:6); Psa. 96:1313Before the Lord: for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. (Psalm 96:13); Psa. 98:99Before the Lord; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity. (Psalm 98:9); Isa. 30:27-3327Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire: 28And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and there shall be a bridle in the jaws of the people, causing them to err. 29Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the Lord, to the mighty One of Israel. 30And the Lord shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of his anger, and with the flame of a devouring fire, with scattering, and tempest, and hailstones. 31For through the voice of the Lord shall the Assyrian be beaten down, which smote with a rod. 32And in every place where the grounded staff shall pass, which the Lord shall lay upon him, it shall be with tabrets and harps: and in battles of shaking will he fight with it. 33For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30:27‑33); Mal. 3:1; 4:2-31Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. (Malachi 3:1)
2But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. 3And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of hosts. (Malachi 4:2‑3)).
Thus, the "report" of the prophets concerning the life and times of the Messiah had been foretold in the Holy Scriptures. The Jews prided themselves in knowing the Scriptures, but they were "slow of heart" to actually "believe" those things (Luke 24:25-2625Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? (Luke 24:25‑26)). The Old Testament prophets spoke of the Messiah—first suffering, and then, entering into His kingdom glory (1 Peter 1:1111Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. (1 Peter 1:11)). This testimony was not only given to the Jews, but the Gentiles were hearing it as well, for the gospel has been preached to both Jews and Gentiles (chap. 1:16).
Vs. 17—Paul then speaks of how the blessing of the gospel is made good in souls. He says, “So then faith cometh by hearing [a report], and hearing [the report] by the Word of God.” Thus, “faith” in a person is a result of his spiritual faculties of hearing being opened, and this occurs by the power of “the Word of God” working in his soul. The Spirit of God takes the Word of God and applies it to the soul, and thereby communicates spiritual life to the person. This action is called new birth or quickening (John 3:3-53Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. 4Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? 5Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:3‑5); Eph. 2:1, 51And you hath he quickened, who were dead in trespasses and sins; (Ephesians 2:1)
5Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) (Ephesians 2:5)). In receiving divine life, the person's spiritual faculties begin to operate, he is able to hear and receive divine communications—i.e. the truth of the gospel. This is why we need to "preach the Word" to the lost (2 Tim. 4:22Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. (2 Timothy 4:2)). "The Word of God is living and operative," and directed by the Spirit of God when we preach it, it imparts divine life to men (Heb. 4:1212For the word of God is quick, and powerful, and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)).
Vs. 18—Paul then cites Psalm 19, which has to do with the witness of creation, to show that God intends that a testimony would reach to "all the earth." This, of course, would include Gentiles, for they are all over the earth. The testimony in creation does not announce the Gospel of the Grace of God. Paul does not quote it for that reason, but to show that God wants all men to receive a testimony of Himself. This, then, supports an effort to announce the glad tidings in the regions beyond.
Vss. 19-21—Paul says, "Did not Israel know?" How could they have not known that God desired blessing to be offered to the Gentiles, when their own Scriptures bore witness to this fact? He quotes Moses to prove this: "I will provoke you to jealousy by them that are no people, and by a foolish nation 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)). The implication here is that God would put Israel to shame because they were slow to believe—by His blessing going to the Gentiles. Paul adds another statement from Isaiah to this end: "I was found of them that sought Me not: I was made manifest unto them that asked not after Me" (Isaiah 65:11I am sought of them that asked not for me; I am found of them that sought me not: I said, Behold me, behold me, unto a nation that was not called by my name. (Isaiah 65:1); Rom. 3:1111There is none that understandeth, there is none that seeketh after God. (Romans 3:11)). But concerning Israel, Isaiah said, "All day long I have stretched forth My hands unto a disobedient and gainsaying people" (Isa. 65:22I have spread out my hands all the day unto a rebellious people, which walketh in a way that was not good, after their own thoughts; (Isaiah 65:2)). Thus, from their own Scriptures, Paul shows that there would be this incredible reversal of blessing. When Israel would reject the blessing, by not receiving their Messiah, God would send blessing to the Gentiles! The Lord also taught this in many of His parables (Matt. 21:42-44; 22:8-1042Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? 43Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. 44And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. (Matthew 21:42‑44)
8Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. 9Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. 10So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. (Matthew 22:8‑10); Luke 13:28-30; 14:16-2428There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30And, behold, there are last which shall be first, and there are first which shall be last. (Luke 13:28‑30)
16Then said he unto him, A certain man made a great supper, and bade many: 17And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. 18And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. 19And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. 20And another said, I have married a wife, and therefore I cannot come. 21So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. 22And the servant said, Lord, it is done as thou hast commanded, and yet there is room. 23And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24For I say unto you, That none of those men which were bidden shall taste of my supper. (Luke 14:16‑24)). The result has been that many Gentiles have come into blessing through faith in Christ, and Israel (apart from a remnant) have missed it!
Thus, Paul has shown in this chapter that there is a moral responsibility on the part of man to believe the testimony of God in the gospel. God has made ample provision for Israel to believe, but the principle applies to all mankind. And, if Israel as a nation has been set aside, it is through no fault of God; it is clearly their own fault. They have not only broken the Law, but they have also rejected their Messiah and the gospel of God's grace.
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In the course of this chapter (10), Paul has touched on three main reasons why the Jews have missed God's blessing:
• Zeal for their national religion (vs. 2).
• Ignorance of God’s righteousness (vs. 3).
• Stubborn unbelief (vs. 16).