The Salvation of Israel in Romans Romans 10:12. 2 That I have great heaviness and continual sorrow in my heart.

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1 The Salvation of Israel in Romans 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. Romans 10:12 Romans 9 1 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 6 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 9 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. 14 What shall we say then? Is there unrighteousness with God? God forbid.

2 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 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. 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. 27 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. 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. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 2

3 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Romans 10 1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But 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 :) 7 Or, Who shall descend into the deep? (That is, to bring up Christ again from the dead.) 8 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; 9 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. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 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. 13 For whosoever shall call upon the name of the Lord shall be saved. 14 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? 3

4 15 And 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! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 18 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. 19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Romans 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. 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, 3 Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. 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. 5 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 7 What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded 8 (According as it is written, God hath given them the spirit of slumber, eyes that they should not see, and ears that they should not hear;) unto this day. 4

5 9 And David saith, Let their table be made a snare, and a trap, and a stumbling block, and a recompence unto them: 10 Let their eyes be darkened, that they may not see, and bow down their back alway. 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. 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? 13 For I speak to you Gentiles, inasmuch as I am the apostle of the Gentiles, I magnify mine office: 14 If by any means I may provoke to emulation them which are my flesh, and might save some of them. 15 For if the casting away of them be the reconciling of the world, what shall the receiving of them be, but life from the dead? 16 For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches. 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; 18 Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. 19 Thou wilt say then, The branches were broken off, that I might be graffed in. 20 Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: 21 For if God spared not the natural branches, take heed lest he also spare not thee. 22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. 23 And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again. 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? 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. 5

6 26 And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob: 27 For this is my covenant unto them, when I shall take away their sins. 28 As concerning the gospel, they are enemies for your sakes: but as touching the election, they are beloved for the fathers' sakes. 29 For the gifts and calling of God are without repentance. 30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief: 31 Even so have these also now not believed, that through your mercy they also may obtain mercy. 32 For God hath concluded them all in unbelief, that he might have mercy upon all. 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! 34 For who hath known the mind of the Lord? or who hath been his counseller? 35 Or who hath first given to him, and it shall be recompensed unto him again? 36 For of him, and through him, and to him, are all things: to whom be glory for ever. Amen. The Salvation of Israel 6

7 And so all Israel Shall be saved ~* ~ Romans11: Chapter 9, 10, and 11 of Romans deal with a problem that was of particular concern during the days of the apostle, the rejection of Israel and the salvation of the Gentiles. 2. The question is not Israel vs. the Church but Israel vs. the Gentiles. As the Church must not be equated with national or physical Israel apart from faith in Christ so the Church must not be equated with national or physical Gentiles apart from faith in Christ. 3. Historically, God had blessed national Israel with material and spiritual prosperity. God had made definite promises to Abraham, the father of the Jews, to bless his seed. God had honored Israel above other nations. God had entrusted to Israel His written Word, the Old Testament Scriptures. Romans 3:1 What advantage then hath the Jew? or what profit is there of circumcision? 2 Much every way: chiefly, because that unto them were committed the oracles of God. Hebrews 1:1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, God had given to Israel the Mosaic Law, the tabernacle, temple worship, and the promises. God had entered into a covenant with Abraham and with his descendents at Mt. Sinai. They were to be His people and He was to be their God. 4. In light of such a past how could it be that Israel was being rejected and the Gentiles were being included in their place as the people of God? 5. Beginning in Romans 9:1-28 Paul explains that Jewish rejection was not a failure of God s promise to Abraham to save his seed for the promise of God was meant only for Abraham s spiritual seed whom God had chosen unto salvation. 6. The elect Jews along with the elect Gentiles were being called by God and saved just as the Lord had promised they would be and just as the prophets had foretold it would come to pass. 7. In Romans 9:30-10:21 Paul argues that the immediate cause of the rejection of Israel and the salvation of the Gentiles was based upon the willingness of the Gentiles to receive the gospel and the hostility of the Jews towards the Messiah. 7

8 8. Over the years the Jews had misunderstood and misused the oracles of God. Instead of seeing their own sinfulness in light of the Law and pleading for mercy and grace, the Jews were seeking to establish a righteousness of their own by keeping the commandments of the Law. 9. Because the Jews were looking to the Law and not to Christ for salvation they were perishing. 10. The rejection of Israel by God would never be complete for many Jews were coming to faith in Paul s day nor would their rejection be final for the time will come when God will show renewed mercy to the nation at large and so all Israel that is elect will be saved. 11. Before discussing the rejection of the Jews, Paul shares the deep concern and love he has for his brethren according to the flesh and the national privilege Israel has enjoyed. Romans 9:1-5 I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, 2 That I have great heaviness and continual sorrow in my heart. 3 For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh: 4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen. 12. In Romans 9:1-5 Paul declares that he would be willing to be cut off or accursed from God for their sake, if this would mean salvation for them. 13. Paul is aware of the great privileges they as Israelites have as he begins to separate himself from his brethren and kinsmen by race. 14. Among the privileges national Israel enjoyed was being God s adopted nation. The Lord had manifested His presence to Israel. He had made great and special covenants with the nation and given them the Law of Moses and the temple worship. His promises had been directed to them and finally, of their nation, according to the flesh, the Messiah had come, who is God over all! (Rom. 9:4,5). 15. However, despite these blessings, God is still sovereign. He has a right to do with His creation as He pleases and He does. 16. And there is something else. God s promise to save the descendants of Abraham had reference only to his spiritual or elect seed. Romans 9:6-8 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the 8

9 flesh, these are not the children of God: but the children of the promise are counted for the seed. 17. It is God who determined which of the descendants of Abraham according to the flesh were to be included in this elect group such as Esau or Jacob. Romans 9:9-13 For this is the word of promise, At this time will I come, and Sara shall have a son. 10 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; 11 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 12 It was said unto her, The elder shall serve the younger. 13 As it is written, Jacob have I loved, but Esau have I hated. 18. Salvation results from the mercy that God shows and not from the will of man or his works. Romans 9:14-18 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19. God is like a potter. He can make a vessel for beauty or for menial use. Romans 9:19-21 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 20. Therefore, no one has a right to object to the sovereignty of God in rejecting some while saving others. 21. In order to manifest His anger against sin God will punish the vessels of wrath made for destruction. Romans 9:22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 22. By so doing God will make known the riches of His glory for the vessels of mercy, His elect people whom He has called from among the Jews and Gentiles. Romans 9:23-24 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, 24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 9

10 23. In all that He does God has kept and will keep His covenant promise to save the seed of Israel. 24. However, it must be understood that God s promise to save Abraham s descendants was limited in scope mercy was not to be shown to all of Abraham s natural descendants or the children of the flesh ; rather, Abraham s spiritual seed or the children of promise were to be saved. Romans 9:6-8 Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. 25. From among the physical nation of Israel, God decreed to save certain Jews from the penalty and pollution of sin. These elect Jews would be the true descendants of Abraham and make up the true Israel of God. Note. In as far as Gentiles love Christ and believe on Him they too are called the Israel of God. Galatians 6:16 And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. 26. Paul illustrates God s sovereign election of some Jews while rejecting others as heirs of the promise by reminding his audience of those closest to Abraham. 27. Abraham had two sons, Ishmael who was born of Hagar, and Isaac the son of promise who was born fourteen years later of Sarah. 28. Though both were sons according to the flesh, Ishmael was rejected and Isaac was chosen by God to share in the promise made to Abraham. 29. It was God who determined who among the descendants of Abraham would inherit the blessing. Romans 9:9 For this is the word of promise, At this time will I come, and Sara shall have a son. 30. God s decision to love Jacob and reject Esau was revealed to Rebecca before the twins were born so that the concept would be established that it was God s choice and not man s actions or a Divine foreknowledge of His actions that was the basis for the Divine decision. 10

11 Note. Romans 11:5-6 Even so then at this present time also there is a remnant according to the election of grace. 6 And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. 31. Having established the fact of God s sovereign unconditional election Paul defends it in Romans 9: The apostolic defense takes the form of stating and answering two objections against the doctrine of unconditional election. First Objection Stated. It would not be fair for God to show mercy to one and not to another. First Objection Answer. The answer is in two parts. First, God declares that He will show mercy to whom He will. The apostle quotes the words God spoke to Moses. Romans 9:14 What shall we say then? Is there unrighteousness with God? God forbid. 15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. Cf. Exodus 33:19 And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. Election depends upon God s mercy and not man s merit. Rom 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. Second, historically God has exercised His sovereign right in the life of Pharaoh who ruled over Israel during the time of the Exodus. Rom. 9:17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Did God save Pharaoh? No. He hardened His heart. Paul s point is established. Not only will God show mercy to whom He wills but He also hardens the heart of whomever he wills. Romans 9:18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Second Objection Stated. Since the destiny of all men is in the hands of God and He extends mercy and grace to one while withholding it from another, how can individuals be responsible for their actions? Romans 9:19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Second Objection Answered. Paul s answer is in two parts. First, Paul states that it is not right or reverent for the creatures to question, criticize or contradict the actions of their Creator especially when God has spoken on the matter being objected to. 11

12 Romans 9:17-18 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. cf. Romans 9:20-21 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Charles Hodge comments. The objection to Paul s teaching is founded on ignorance or misapprehension of the true relation between God and His sinful creatures. It supposes that God is under obligation to extend His grace to all. He is not. God is under obligation to no one. All are sinners, and have forfeited every claim to divine mercy; it is, therefore, the prerogative of God to spare one person and not another; to make one vessel to honor, and another to dishonor. He, as the sovereign Creator of souls, has the same right over them that a potter has over the clay. Second, Paul argues that God does no wrong towards His creatures by assigning each one the end for which it was brought into existence. The display of divine displeasure against evil manifests God justice. The display of divine mercy on chosen vessels manifests His glory. Romans 9:22-23 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Charles Hodge again comments. God only punishes the wicked for their sin, while He extends undeserved mercy to the objects of His grace. There is no injustice done to one wicked man in the pardon of another, especially as there are the highest objects to be accomplished both in the punishment of the vessels of wrath, and the pardon of the vessels of mercy. God does nothing more than exercise a right inherent in sovereignty, viz., that of dispensing pardon at His pleasure 33. The conclusion of the matter is that God, who has mercy on whom He chooses to have mercy, is now calling individuals from among the Gentiles as well as from among the Jews. Romans 9:24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles? 34. Moving into Romans 9:25-29 the apostle shows that the salvation of the Gentiles and the rejection of the larger part of national and thus natural Israel was spoken of by the prophets. 12

13 Hosea. The prophet Hosea (c. 722 BC) spoke of the time when those Gentiles who were not covenantally the people of God would be called sons of the living God. Hosea 2:23 And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not my people [the Gentiles], Thou art my people; and they shall say, Thou art my God. Hosea 1:10 Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them [the Gentiles], Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. cf. Romans 9:25-26 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 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. Isaiah. The prophet Isaiah (c. 740 BC) spoke of the time when only a remnant, a small fragment or portion of national Israel would be saved. Isaiah 10:22-23 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. 23 For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land. Isaiah 1:9 Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Isaiah 11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. cf. Romans 9:27-29 Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved: 28 For he will finish the work, and cut it short in righteousness: because a short work will the Lord make upon the earth. 29 And as Esaias said before, Except the Lord of Sabaoth had left us a seed, we had been as Sodoma, and been made like unto Gomorrha. 13

14 35. It is to be noted that through this whole discussion the apostle is discussing the election and calling of individuals to salvation and not to external privilege or service. If ethnic individuals, or anyone else is to serve God in an acceptable manner, they must be born again. This new birth is based upon a divine selection by God to be made His children. Romans 9:8 That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed. Those who are to serve God must be made vessels of mercy and prepared for glory. Romans 9:21-23 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: 23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory. Only those who were made God s people and are called sons of the living God can hope to serve God. Romans 9:25-26 As he saith also in Osee, I will call them my people, which were not my people; and her beloved, which was not beloved. 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. If ethnic national Israel is to have a glorious future of being exalted among the nations of the earth in a geo-political sense there is not a word of it mentioned in the New Testament. 36. The Scriptures do speak of the glories of the Church that are to come. They are for the holy nation of God made of peculiar people and a royal priesthood. 1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. 1 Peter 5:10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 11 To him be glory and dominion for ever and ever. Amen. 37. The immediate cause for the rejection of Israel by God and the reception of the Gentiles was the way each responded to the gospel. 38. The Gentiles were responding in a positive manner to the gospel. They were receiving the free gift of righteousness according to God s grace. In contrast, the Jews rejected the gospel and continued to try to work out a righteousness of their own. Romans 9:30-10:4 What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. 31 But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the 14

15 works of the law. For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. Rom 10:1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 4 For Christ is the end of the law for righteousness to every one that believeth. 39. What an irony is in view. The Gentiles who had not even sought after righteousness were now obtaining it through faith. Romans 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. 40. The Jews who had pursed righteousness by obedience to the law were not obtaining their goal because they sought for righteousness based on their works instead of faith. 41. The Jews were trying to save themselves through their own works and were failing. Romans 9:31-32a But Israel, which followed after the law of righteousness, hath not attained to the law of righteousness. 32 Wherefore? Because they sought it not by faith, but as it were by the works of the law. 42. Not only were the Jews failing to establish their righteousness based upon obedience to the law they were offended at Christ as Isaiah the prophet had predicted they would. Isaiah 28:16 Therefore 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 8:14 And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. cf. Romans 9:32b-33 For they stumbled at that stumblingstone; 33 As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed. 43. While the apostle is anxious that the Jews comes to faith and bears testimony to their zeal for God, he also reveals that their religious zeal was not based on spiritual understanding. 15

16 Romans 10:1-4 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. 2 For I bear them record that they have a zeal of God, but not according to knowledge. 44. The Jews were ignorant or without knowledge of the righteousness that God gives or imputes. As a result, they were trying to establish a righteousness of their own making. Romans 10:3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God 45. The Jews failed to comprehend that Christ is the end of the law as the ground or means of justification for all who believe. Romans 10:4 For Christ is the end of the law for righteousness to every one that believeth. 46. What the Jews needed was a new perspective. To provide this Paul contrasted Legal Justification with Evangelical or Gospel Justification. 47. Legal Justification is beyond the reach of sinful men no matter how hard they might try to reach for it.. Legal Justification demands perfect obedience. It is self evident that no one has ever kept the law perfectly. Romans 10:5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. Galatians 3:10-13 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 48. Gospel Justification is easy to obtain by contrast to Legal Justification. All men can appropriate Gospel Justification by calling upon the name of the Lord. Romans 10:6 But 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:) 7 Or, Who shall descend into the deep? (That is, to bring up Christ again from the dead.) 8 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; 9 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. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 12 For there is no difference between the Jew and the Greek: 16

17 for the same Lord over all is rich unto all that call upon him. 13 For whosoever shall call upon the name of the Lord shall be saved. Gal. 3:13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 49. Gospel Justification does not come to the sinner with severe terms; it tells the sinner to look and live. There is salvation by a look of faith upon a bleeding Saviour and open confession of Him as Lord. Romans 10:6-11 But 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:) 7 Or, Who shall descend into the deep? (That is, to bring up Christ again from the dead.) 8 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; 9 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. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. 50. Gospel Justification is offered to all men without distinction of ethnic background. Jew and Gentile are one in Christ. The promise is clear and certain that all who call upon the Lord shall be saved. Romans 10:12-13 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. 13 For whosoever shall call upon the name of the Lord shall be saved. 51. The effort to maintain a dramatic distinction between a converted Jew and a converted Gentile fails. No system of theology should be constructed or embraced which emphasizes a dramatic distinction or program between a racial Jew and a racial Gentile. There is no racial profiling in God s kingdom for the Lord has created something new. Romans 10:12a For there is no difference between the Jew and the Greek. Galatians 3:28-29 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. 52. In every New Testament imagery the point is pressed of an essential unity of converted Jews and converted Gentiles. For time and eternity the Lord has only one people. For there is no difference between the Jew and the Greek (Rom. 10:12a). The Lord has one flock. John 10:15-16 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one 17

18 fold, and one shepherd. In the gospel the emphasis is not upon diversity, though that is recognized, but upon the essential unity. The Lord has one body. Eph 4:4 There is one body, and one Spirit, even as ye are called in one hope of your calling. The Lord has one bride. Eph 5:25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; Rev 21:9 And there came unto me one of the seven angels which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will shew thee the bride, the Lamb's wife. The Lord has one building. Rev 21:10-14 And he carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, 11 Having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal; 12 And had a wall great and high, and had twelve gates, and at the gates twelve angels, and names written thereon, which are the names of the twelve tribes of the children of Israel: 13 On the east three gates; on the north three gates; on the south three gates; and on the west three gates. 14 And the wall of the city had twelve foundations, and in them the names of the twelve apostles of the Lamb. Note. The Christian apostles were Jewish every one as were those who represented the converted members of the twelve tribes of Israel. Therefore, in the divine economy twelve plus twelve does equals one. The called out saints of the Old Testament era and the called out saints of the New Testament era are united in one building with Christ Himself being the chief corner stone. The Lord has one Tree. Robert Haldane notes, The Jewish nation was God s olive tree. They were all the people of God in a typical sense, and the greater part of God s true people had been chosen out of them... Grafted into the good olive tree consisting of the Jewish elect were believing Gentiles, a wild olive. shoot. Be it a good olive tree or a good olive shoot there is but one olive tree consisting of Jews and Gentiles. The essential unity of the people of God in the Old Testament economy and the New Testament economy is maintained. The racial regenerate Jew and the racial regenerate Gentile is united in Christ. The Lord has one nation. 1 Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light. The language of covenant given to national/spiritual Israel (cf. Deut.7: 6) is restated and applied to spiritual/national Israel consisting of Jew (Peter) and/or Gentile strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia (1 Pet.1: 1). The Lord has one glorious future for His one people. Rev 21:1-8 And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. 2 And I John saw the holy city, new Jerusalem, coming down 18

19 from God out of heaven, prepared as a bride adorned for her husband. 3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. 4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. 5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. 6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. 7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son. 53. It is a precious truth that all men can meet in Christ. Gospel Justification must be preached to all men if they are to be saved. Romans 10:14-17 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? 15 And 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! 16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? 17 So then faith cometh by hearing, and hearing by the word of God. 54. To encourage personal evangelism Paul argues step by step why it is essential to engage in this gospel work. Sinners must call upon the Lord Jesus Christ if they are to be saved. However, no sinner can or will call upon the Lord unless they believe in Him. In order to believe in Christ they must hear about Him. But no one will ever hear about Christ unless the message of Gospel Justification is preached to him or her. Therefore, the message of saving grace must be sent if sinners are to be saved. So then faith cometh by hearing, and hearing by the word of God (Rom. 10:17). 55. The prophets foretold that the gospel would be preached in a universal manner. Romans 10:18-21 But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. cf. Psalms 19:4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, 56. In addition to the universal spread of the Gospel the prophets foretold the inclusion of the Gentiles as the people of God. 19

20 Rom. 10:19 But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. 20 But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. 21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. cf. Deuteronomy 32:21They 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. 57. The rejection of the Gospel by the covenantal people of God, (i.e., national Israel) was also anticipated. Romans 10:20 But Esaias [Isaiah] is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. cf Isaiah 65:1 I 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. ~*~ Romans 10:21 But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. cf. Isaiah 65:2 I 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. Note. In other passages of Scripture Paul refers to the universal preaching of the gospel and the uniting of Gentile and Jew into one body to be a mystery. Eph 1:8-10 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him. Note. Following his conversion it was revealed to Paul that he was to preach the gospel to the Gentiles. Eph 3:1-11 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 20

21 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: Note on Eph 3:4. Prior to Paul s ministry it was a concealed doctrine that through the Messiah, the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood. Note. The mystery was not so well concealed or hidden that it could not have been known as Paul indicates in his epistle to the Romans. But the conversion of the Gentiles with a view to an essential unity of the saints was so well hidden that it became a mystery to the people of Israel for For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16 But blessed are your eyes [said Jesus], for they see: and your ears, for they hear. 17 For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them (Matt 13:15-17). Note. Further evidence of the fact that the universal preaching of the gospel that would unite Jew and Gentile was not totally concealed in the Old Testament era is confirmed by the fact that Peter appealed to the Old Testament Scriptures for validity to all that he said. Acts 2:1-21 And when the day of Pentecost was fully come, they were all with one accord in one place. 2 And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. 4 And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. 5 And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6 Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7 And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? 8 And how hear we every man in our own tongue, wherein we were born? 9 Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10 Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11 Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. 12 And they were all amazed, and were in doubt, saying one to another, What meaneth this? 13 Others mocking said, These men are full of new wine. 14 But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. 16 But this is that which was spoken by the prophet Joel; 17 And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters 21