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ROMANS CHAPTER 10
OBSERVATION STAGE
Let's take a look at this chapter in its entirety first to see what we can observe from it alone within the context of the book of Romans, and then we will double back and provide elaboration and corroboration.
The observation stage is to teach an individual to focus on the text at hand which, by and large, has all the information necessary to understand what it is saying without going on unnecessary tangents elsewhere.
Remember that something elsewhere may be true, but in the text at hand it may not be in view.
Romans chapter 10 continues the context dealt with in detail in chapter 9 of the principle of the salvation = preservation from temporal destruction and early physical death of individuals and nations who express a moment of the faith of Abraham in a Messiah-Savior Descendant for eternal life and then truly rely on the LORD in faithfulness. Key excerpts from chapter nine on this matter follow:
*** KEY EXCERPTS FROM ROMANS CHAPTER 9 ***
(Ro 9:6) "It is not as though God's word had failed.For not all who are descended from Israel are Israel. (Ro 9:7) Nor because they are his descendants are they all Abraham's children. On the contrary, "It is through Isaac that your offspring will be reckoned. (Ro 9:8) In other words, it is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring... (v. 9:23 NKJV) and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, (v. 9:24 NKJV ) even us whom He called, not of the Jews only, but also of the Gentiles? (Ro 9:25 NKJV) As He says also in Hosea: 'I will call them My people, who were not My people, And her beloved, who was not beloved.' [Hos 2:23] (Ro 9:26 NKJV) And it shall come to pass in the place where it was said to them, ' You are not My people,' There they shall be called sons of the living God.' [Hos 1:10] (Ro 9:27 NKJV) Isaiah also cries out concerning Israel: 'Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. [Isa 10:22] (v. 9:28 NKJV) For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth.' (v. 9:29 NKJV) And as Isaiah said before: 'Unless the LORD of Sabbath [lit., hosts] had left us a seed, [= descendants] We would have become like Sodom, And we would have been made like Gomorrah. [Isa 1:9]' " =
From
verses 9:6-9:8, especially the phrase "Abraham's offspring" in
Ro 9:8 we learn who are the true children of Israel: Those who are of the
faith of Abraham in his Messiah-Savior Descendant through Isaac unto
eternal life 
.
This is corroborated by Ro 9:25-26, where we learn that this same principle is applicable to all individuals: When individuals of any period of history become believers in and are true to the faith of Abraham in a Messiah-Savior Descendant through Isaac unto eternal life, they are viewed by God as follows: (v. 9:25 NKJV) " 'I will call them My people, who were not My people, And her beloved, who was not beloved.' [Hos 2:23] (v. 9:26 NKJV) And it shall come to pass in the place where it was said to them, ' You are not My people,' There they shall be called sons of the living God.''[Hos 1:10]. Hence Paul is saying that in the same way that not all ancient Israelites were true Israelites nor God's chosen people, nor beloved in God's sight, but those who believe in and are true to the faith of Abraham in a Messiah-Savior Descendant through Isaac unto eternal life; so God for His glory prepared beforehand Jews and Gentiles of all ages to be called 'beloved', 'His people', "sons of the living God' who then choose to be of and true to that faith, who were beforehand neither His beloved, nor His people, nor His children.
Then in Romans 9:27, author Paul refers to what was written in Isaiah 10:22 in order to bring to clarity the principle that just as only those ancient Israelites of the Northern Kingdom who were the children of the promise of Abraham out of the innumerable number of Israelites because they have expressed the faith of Abraham in his Messiah-Savior Descendant, Jesus Christ, unto eternal life, and who would truly rely on the LORD in faithfulness - were saved from temporal destruction and thus were enabled by the LORD to return to the land after the Assyrian conquest and evert total extinction of the northern ten tribes; so, in the same way, only those out of all of humanity of all ages - Jew and Gentile alike - who believe in and are true to the faith of Abraham in a Messiah-Savior Descendant through Isaac unto eternal life, i.e., who would truly rely on the LORD during their lives will be saved from temporal destruction and early physical death in their time. Hence they would be instrumental in God's preserving the human race from extinction in order to fulfill God's promises to mankind. Note that author Paul used the word "sOthEsetai" rendered "will be saved" in the NKJV, to reflect what Isa 10:22 implies with the Hebrew word "shûb" rendered "will return" in the NIV: a temporal salvation from destruction during the Assyrian conquest in order for the ancient Israelites to have the opportunity to avert extinction and return to the Promised Land.
So the
word rendered "saved" in the phrase "The remnant will be
saved" in Ro 9:27 NKJV refers to the preservation of the physical
lives of the remnant of Israelite believers relative to their living out
the length of their years without premature temporal destruction so as to
provide descendants of their people. Note that Israel in general suffered
premature temporal destruction and captivity numerous times because of her
unbelief and unfaithfulness toward God; but in every age a remnant of
Israelites who will became faithful believers will be preserved to avert
the extinction of Israel so that there would exist descendants in the
future who would inherit the promised land and so that the Messiah-Savior
would descend from them as the LORD had promised in His unilateral
covenant with Abraham and Abraham's seed, Israel, (Ro 9:6-9). So in Ro
9:27, referring to his time in history, author Paul uses the word "saved"
to refer to the preservation of the physical lives of faithful believers
from premature destruction and early physical death, both Jew and Gentile,
(cc. Ro 9:23-26). Note the references to averting complete temporal
destruction as the inhabitants of Sodom and Gomorrah experienced, (Ro
9:29), and the temporal destruction of Pharoah in vv. Ro 9:17-18 for being
unfaithful.
(v. 9:21 NKJV) Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor? (v. 9:22 ASV) What if God, willing to show His wrath, and to make His power known, endured with much longsuffering, vessels of wrath fitted unto destruction: (v. 9:23 NKJV) and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, (v. 9:24 NKJV ) even us whom He called, not of the Jews only, but also of the Gentiles? (v. 9:25 NKJV) As He says also in Hosea: 'I will call them My people, who were not My people, And her beloved, who was not beloved.' [Hos 2:23] (v. 9:26 NKJV) And it shall come to pass in the place where it was said to them, ' You are not My people,' There they shall be called sons of the living God.' [Hos 1:10] (v. 9:27 NKJV) Isaiah also cries out concerning Israel: 'Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. [Isa 10:22] (v. 9:28 NKJV) For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth.' (v. 9:29 NKJV) And as Isaiah said before: 'Unless the LORD of Sabaoth [lit., hosts] had left us a seed, [= descendants], We would have become like Sodom, And we would have been made like Gomorrah [Isa 1:9]. ' " =
The sovereignty
of God in choosing to demonstrate the riches of His glory with vessels He
created to receive His mercy and glory: believers throughout history, Jews
and Gentiles, (vv. 9:21-24), continues to be in view in Romans chapter 9.
[]
In Romans 9:27-29, author Paul addresses his (and our) time in history with a perspective of passages he quotes from Hosea and Isaiah. These passages refer to the salvation from premature physical death of a remnant of ancient Israelites who were part of the Northern Kingdom which was attacked and conquered by Assyria - hence preserving the northern tribes of Israel from extinction. The ancient remnant was described in those passages as returning to the LORD, the Mighty God, and truly relying on Him, (cf. Isa 10:20-23), i.e., being faithful believers. They were enabled by the LORD to return to their land. Had the LORD not intervened to save the remnant from extinction there would have been another Sodom and Gomorrah with no Israelites from the northern ten tribes left to descend from and fulfill the covenant God made with Abraham and his seed Israel, thus impugning the righteousness of God. Note that since Lot and his family were not of the cities of Sodom and Gomorrah but of the family of Abraham, all of the inhabitants of those cities perished leaving no descendants alive.
And just as the LORD prevented the extinction of the Northern Israelite population by preserving a remnant of them - who would then believe in and be true to the faith of Abraham in a Messiah-Savior Descendant through Isaac unto eternal life hence truly rely on the LORD; hence preserve His righteousness by fulfilling His covenent with Abraham and his seed Israel of a future generation of Israelite descendants of all tribes who would dwell forever with the LORD in the promised land; so God insures that there will always be preserved (saved from temporal destruction and premature physical death) a remnant of individuals who would be faithful believers in every age, Jews and Gentiles, i.e., all mankind, and hence preserve the human race from extinction so as to fulfill His righteousness and His promises to mankind.
The phrase "in righteousness" in verse 9:28: "For He [the LORD] will finish the work [of disciplining the Israelites with Assyria] and cut it short in righteousness [so that the Israelites would not all be wiped out as in Sodom and Gomorrah, (v. 9:29)] refers to the LORD's maintaining His righteousness by preserving His covenant with Abraham and his seed Israel and by implication, His promises to all mankind.
(v. 9:30 NKJV) "What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: " Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame. =
Paul asks, "What shall we say then?" in verse 9:30 and then answers that a number of Gentiles attained God's righteousness by a moment of faith alone in Jesus Christ alone; but Jews characteristically pursued and failed to attain God's righteousness by attempting to keep the law of righteousness - the Law of Moses. They found Jesus Christ to be a Stumbling Stone. They could not accept that keeping the Law was not the way of righteousness, but simply trusting in their Messiah-Savior Descendant for that end is. Except for a remnant which God preserves from extinction throughout the ages, Israel has repeatedly been destroyed and dispersed from the land.
(v. 9:22 ASV) What if God, willing to show His wrath, and to make His power known, endured with much longsuffering, vessels of wrath fitted for destruction: (v. 9:23 NKJV) and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory, (v. 9:24 NKJV ) even us whom He called, not of the Jews only, but also of the Gentiles? (v. 9:30 NKJV) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: 'Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.' " =
In Ro 9:33, the Greek word, "kataischunthEsetai", rendered "put to shame" in the NKJV, is in the future tense, passive voice. It means that an individual who refuses to believe will literally be put to being ashamed by another, [i.e, by God], since it is in the passive voice.
Since verse 9:23 has eternal glory in view, the phrase "the righteousness of faith" in verse 9:30 refers to the righteousness of God for eternal life and the phrase "whoever believes on Him [the LORD] refers to the reception of the righteousness of God by a moment of faith alone in Christ alone for eternal life. So the concept of not being put to shame in verse 9:33 must refer to those who choose to express a moment of faith alone in the LORD alone for eternal life resulting eternal life as opposed to eternal shame and death - the destiny of those who refuse to believe.
Note that Jews and Gentiles of this age are in view relative to the principles that author Paul has reminded us of from OT passages of the Prophets including the principal of an eternal righteousness from God for eternal life by the faith of Abraham in a Messiah-Savior Descendant and not by works.
1)
[Compare Isa 8:13-17, 28:16-19]:
*** END OF EXCERPT ***
(v. 10:1 NAS) "Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction].
(v. 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge."
(v. 9:1 YLT) "Truth I say in Christ, I lie not, my conscience bearing testimony with me in the Holy Spirit, (v. 9:2 YLT) that I have great grief and unceasing pain [= sorrow] in my heart - (v. 9:3 ASV) For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh: (v. 9:4a YLT) who are Israelites, ... (v. 9:27 NKJV) "Isaiah also cries out concerning Israel: 'Though the number of the children of Israel be as the sand of the sea, The remnant will be saved. [Isa 10:22] (v. 9:28 NKJV) For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth.' (v. 9:29 NKJV) And as Isaiah said before: 'Unless the LORD of Sabbath [lit., hosts] had left us a seed, [= descendants] We would have become like Sodom, And we would have been made like Gomorrah. [Isa 1:9]' (v. 9:30 NKJV) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: 'Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.' (v. 10:1 NAS) Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction and premature physical death] (v. 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge." =
Paul declares to his
brothers, i.e., fellow believers, that his heart's desire and prayer to
God for the Israelites is that they may be saved, i.e., preserved from
premature physical death and temporal destruction by becoming faithful
believers who truly rely on the LORD, (vv. 9:30-33).
Notice that Paul had earlier
expressed great grief and unceasing pain in the Holy Spirit, wishing that
he himself were anathema from Christ for his brethren Israelites' sake,
his kinsmen, (Ro 9:1-4a). In Ro 10:1-2, Paul stipulates that his earnest
desire and prayer to God for the Israelites stems from the fact that he
was an Israelite himself, one who had rejected Christ. The Israelites were
zealous for God but their zeal was not based on knowledge, i.e., not based
on the truth about attaining righteousness through exercising a moment of
the faith of Abraham in a Messiah-Savior Descendant for eternal life and
then truly relying on Him in order to be saved from temporal destruction
and premature physical death.
Note that temporal salvation of a remnant of people unto godly blessings did not have a prerequisite of salvation unto eternal life for each individual but nevertheles afforded that opportunity to each individual. On the other hand, the ultimate salvation of the whole future generation of all Israel has in view all Israelites becoming faithful believers to represent God forever as His chosen people.
(v. 10:3 NKJV) "For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.
(v. 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes."
(v. 9:30 NKJV) "What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: " Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame. (v. 10:1 NAS) Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction]. (v. 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge. (v. 10:3 NKJV) For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. (v. 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes." =
Romans 10:1 has in view Paul's desire and prayer for the salvation of Israel from the path of temporal destruction and early physical death that they were on. Verses 2-4 present the reason why the Israelites were on such a self-destructive path: The Israelites were on the path to self-destruction including premature physical death because they had a zeal for God but not in accordance with knowledge, (v. 10:2). They had become willfully ignorant of how one is to attain God's righteousness for eternal life and they sought instead to establish their own righteousness to that eternal end. So the Israelites had not submitted to the righteousness of God by simply exercising a moment of faith alone in Christ alone. They refused to accept the truth that Christ was the end of law, i.e., rules of behavior, for righteousness for eternal life to everyone who believes in Him for it.
Evidently without the possession of the righteousness from God for eternal life, an individual is on the path to temporal destruction and premature physical death.
(v. 3:20) "Therefore no one will be declared righteous in His sight by observing law; rather, through law we become conscious of sin. (v. 9:30 NKJV) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: 'Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.' (v. 10:1 NAS) Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction]. (v. 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge. (v. 10:3 NKJV) For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. (v. 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes." =
Paul explains verse 10:2
with verse 10:3 which begins with the phrase "For they [the
Israelites, (vv. 9:30-33)] being ignorant of God's righteousness."
Verses 9:30-33 established that this righteousness of God comes freely by
faith in Jesus Christ for eternal life. .
And according to Ro 10:1, to become a believer is the first step toward
salvation from temporal destruction and early physical death.
Since by definition, the negative form of the verb to know, i.e., to not know, can mean to not believe, then, according to the context of 10:3, the Israelites' condition of not knowing must convey willful unbelief.
Verses 10:3 and 4 further corroborate the Jews' willful unbelief in the free gift of God's righteousness through a moment of faith in Jesus Christ with the statement that they instead attempted in vain to establish their own righteousness with God through keeping of the Law in spite of the fact that no one can be declared righteous for eternal life by observing law (cf. Ro 3:20). Since it is stipulated that Jesus Christ was a stumbling stone to them, (vv. 9:32-33); then one may conclude that they knew of Him and the offer of righteousness for eternal life through faith in Him; but they stumbled on this knowledge in the sense of willfully refusing to believe in Him because they were unwilling to let go of their attachment to establishing their own righteousness by keeping the Law. Hence they did not submit to God's righteousness - an infinitely superior righteousness - that was immediately attainable as a free gift through a moment of faith alone in Christ alone, (cf. Ro 9:30-33).
The last phrase of Ro 10:4 corroborates that the righteousness of God for eternal life comes only through faith in Christ not law:
(v. 10:4 greek) ."telos gar nomou Christos eis .dikaiosunEn
(v. 10:4 NKJV) "End .for of law ..Christ ....for righteousness
panti .........................tO pisteuonti
to everyone [who is] the believing [one]
(v. 10:4 NKJV) "For Christ is the end of ... law [no def. article hence = rules of behavior] for righteousness to everyone who believes [in Christ for eternal life, (vv. 9:30-33)]"
Notice that there is no
definite article before "nomou" = "law" in the phrase "telos
gar nomou Christos" = "For Christ is the end of law" which
refers to the end of being held accountable to keep any code of conduct or
rules of behavior in order to attain the righteousness of God for eternal
life. Although mankind is under God's requirement to live righteously,
hence he is held accountable to the righteous standards of the Law, to
keep such a law is not possible with man. The Law was instituted to lead
an individual to the conclusion that he is a sinner and that he must to
turn to the mercy of God through a moment of faith in His Son for eternal
life. Hence the means by which any individual of any age can attain God's
righteousness for eternal life is declared as not by law -
not even the Law of Moses, but via a moment of faith alone in Christ
alone, (cf. Ro 3:20-24 ).
Nevertheless, Ro 10:3-4 says that instead of trusting in and living by God's plan of receiving His righteousness through faith in a coming Messiah-Savior Descendant of Abraham, Jesus Christ for eternal life, the Jews attempted but failed to live by the Law of Moses - their particular code of behavior - in order to achieve God's perfect righteousness for eternal life under their own auspices. Christ has always been and is now the end of such futile attempts so that there may be received an eternal righteousness from God for eternal life for everyone who simply believes in Jesus Christ to that eternal end. Note that one must first be a believer in order to be in a position to live out ones years in the fellowship and blesssing of the LORD through a faithful lifestyle; and hence be saved from temporal destruction and early physical death.
(Ro 10:5 NAS) "For Moses writes that the man who practices the righteousness which is based on law [will] live by that righteousness"
(Ro 3:20) "Therefore no one will be declared righteous in His sight by observing law; rather, through law we become conscious of sin. (Ro 10:4 NKJV) For Christ is the end of ... law [no def. article hence = rules of behavior] for righteousness to everyone who believes [in Christ for eternal life, (vv. 9:30-33)] (Ro 10:5 NAS) For Moses writes that the man who practices the righteousness which is based on law [will] live by that righteousness" =
In verse 10:4, Paul stipulates that Christ is the end of law, i.e., rules of behavior for righteousness to everyone who believes in Him for eternal life. Then in 10:5, the next verse, he explains why this must be so: "For [= because] Moses writes that the man who practices the righteousness which is based on law will live by that righteousness. Conversely if he is not successful in practicing the righteousness which is based on law, he will not live out his appointed years and experience temporal destruction.
Furthermore, although the Law is God's standard of behavior for mankind to attain a righeousness for eternal life by successfully keeping it 100% of the time and to be blessed in ones temporal life in accordance with that success; and although the intended result of one keeping law = rules of behavior, is for one to live out the full number of ones years blessed by God as opposed to experiencing temporal destruction and premature physical death; Paul implies in 10:4 that it is not possible for man to successfully practice righteousness based on law, (cf. 3:20). Hence Christ is and always has been the end of law for attaining righteousness for eternal life for everyone who believes.
So the purpose of the Law
was to make one conscious of sin and lead one to faith in Christ for
eternal life and as a guide for believers to live by in their temporal
lives. Hence the believer who practices the righteousness based on law,
i.e., who endeavors to obey statutes of a righteous code of behavior will
live out his years or die early, and be blessed or cursed day by day
depending upon his success or failure in that endeavor. And since man
cannot consistently keep righteous rules of behavior, (cf. Ro 3:20
),
failure is inevitable.
(v. 18:1 NIV) '''The LORD said to Moses,
(v. 18:2 NIV) "Speak to the Israelites and say to them: 'I am the LORD your God.
(v. 18:3 NIV) You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices.
(v. 18:4 NIV) You must obey My laws and be careful to follow My decrees. I am the LORD your God.
(v. 18:5 NIV) Keep My decrees and laws, for the man who obeys them will live by them. I am the LORD.' " '''
a) Israel Is Commanded To Keep Statues Of God's Law Toward A Lifestyle That Is A Godly One
(v. 18:1 NIV) '''The LORD said to Moses, (v. 18:2 NIV) "Speak to the Israelites and say to them: 'I am the LORD your God. (v. 18:3 NIV) You must not do as they do in Egypt, where you used to live, and you must not do as they do in the land of Canaan, where I am bringing you. Do not follow their practices. (v. 18:4 NIV) You must obey My laws and be careful to follow My decrees. I am the LORD your God.' " ''' =
The LORD tells Moses to speak of His commands to the Israelites relative to living out their temporal lives. Notice verse 3 which has the temporal life in view wherein the Israelites are commanded not to do as they do in Egypt or they do in Canaan, but instead to keep His commands and practices relative to their temporal lives.
The word "live" in the phrase "The man who obeys them [God's decrees and laws] will live by them" in Lev 18:5 refers to the Israelites living out their appointed years in the fellowship and blessing of the LORD their God as opposed to being ostracized from Him - outside of His blessing and fellowship and in danger of temporal destruction and early physical death.
(v. 6 NAS) '''But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down),
(v. 7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead).
(v. 8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching,"
(v. 10:4 NKJV) '''For Christ is the end of ... law [no def. article hence = rules of behavior] for righteousness to everyone who believes [in Christ for eternal life, (vv. 9:30-33)] (Ro 10:5 NAS) For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. (v. 6 NAS) But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (v. 7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead) (v. 8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," ''' =
The word of faith which Paul
and others have been preaching, (Ro 10:8), is that "Christ is the end
of ... law for righteousness to everyone who believes [in Christ unto
eternal life], (Ro 10:4, 6)." So the knowledge of an eternal
righteousness from God for eternal life being attained by an individual
via a moment of faith alone in Jesus Christ alone as opposed to one
practicing law = rules of behavior to attain ones own righteousness to
that end, (v. 10:4) - has been spoken of and made known to the hearts
(minds )
of individuals through the preaching of God's Word through Paul and others
throughout history. So one who has heard this preaching neither can deny
the truth of it by saying that one did not hear of it, nor claim that one
has to ascend to heaven to bring Christ down, nor say that one has to
descend to the abyss to bring Christ up from the dead to verify the
prophecy as true.
(Dt. 30:9b NIV) '''The LORD will again delight in you [ancient Israel] and make you prosperous, just as He delighted in your fathers,
(Dt. 30:10 NIV) if you obey the LORD your God and keep His commands and decrees that are written in this Book of the Law and turn to the LORD your God with all your heart and with all your soul.
[Notice that deliverance for temporal blessings are in view here for Israel]
(Dt. 30:11 NIV) Now what I [Moses] am commanding you today is not too difficult for you or beyond your reach.
(Dt. 30:12 NIV) It [The Word of God which Moses has been commanding, (v. 11)] is not up in heaven, so that you have to ask, '''Who will ascend into heaven to get it and proclaim it to us so we may obey it?'''
(Dt. 30:13 NIV) Nor is it beyond the sea, so that you have to ask, '''Who will cross the sea to get it and proclaim it to us so we may obey it?
(Dt. 30:14 NIV) No, the word is very near you; it is in your mouth and in your heart so you may obey it. '''
Moses declared that the commands he gave to the Israelites were not too difficult [to obey] nor were they beyond their reach so that they claim that they were not or could not be informed about them and hence be relieved of the responsibility of obeying them. He used the hyperbolic and sarcastic statements in verses 12 & 13, "It [the information from the Word of God which contained the commands that Moses had been giving to the Israelites, (v. 11)] is not up in heaven, so that you have to ask, 'Who will ascend into heaven to get it and proclaim it to us so we may obey it?' Nor is it beyond the sea, so that you have to ask, 'Who will cross the sea to get it and proclaim it to us so we may obey it?' "
So Paul refers to this passage in Deuteronomy 30 in Romans 10:4 & 6 to emphasize the availability of what Paul was preaching to individuals of his time. He points to the key message of this old testament passage, to "the Righteousness which is by faith" of which the Israelites of old were informed via the teaching of Moses.
Paul draws a parallel message for individuals in his day, (and for us today). He proclaims that the gospel, i.e., "the Righteousness which is by faith" is near, it is in ones mouth and hearts (minds) because it has been preached by Paul or others to them from the scriptures. One therefore does not need to claim one hasn't heard it and have an excuse that one would have had to ascend to heaven to speak with Jesus Christ to get it or descend to the depths beyond the grave to bring Christ up from the dead to get it, (as if that were possible). There is no excuse Paul says, for the message is near - it is in their mouths for they have spoken of it and in their hearts - their hearts (minds) because they indeed were informed of it.
[Pastor Kurth, berean@execpc.com]:
"...The word is nigh thee, even in thy mouth, and in thy heart; that is, the word of faith, which we preach."
What does he [Paul] mean by this? Simply that the Old Testament Scriptures, as our Lord put it, 'are they which testify of Me' (John 5:39), and 'Moses of old time hath in every city them that preach him [Moses] being read in the synagogues every Sabbath day' (Acts 15:21). This means that verses about the Lord Jesus Christ were read in every synagogue from ancient times, whether they knew it or not (and they didn't). But this is what Paul means when he tells the Jews here in Romans 10:8, 'the word is nigh thee, even in thy mouth, and in thy heart.' They had been preaching Christ (through Moses) for centuries. Every Sabbath day, the word about Christ that Paul preached was in the mouth of every Jew who read Moses in the synagogue."
IV cont.) [Ro 10:6-8 cont.]:
(v. 6 NAS) '''But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down),
(v. 7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead).
(v. 8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," '''
(Ro 10:6 NAS) '''But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," =
Romans 10:6-7 reflects and expands upon the sarcastic hyperboles of Dt 30:12 and 13 wherein author Paul goes a step further and includes the absurdity of someone having to go to heaven to bring Christ down or having to go down to the abyss where souls reside after death to bring Christ up from the dead because one maintains that that's the only way one can verify and be properly informed of the principle of an eternal righteousness from God for eternal life via a moment of faith alone in Jesus Christ alone - as if they never were legitimately informed of that principle.
So the phrase "Who will ascend to heaven to get it and proclaim it [God's Word containing His commands to Israel] to us so we may obey it" in Dt 30:12 is modified with the additional phrases in Ro 10:6, (underscored in italics), "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down) in order to state more emphatically that the principle of an eternal righteousness from God through faith in Jesus Christ has adequately been presented without going to that extreme. And then Paul goes one step of sarcastic hyperbole further and changes Dt 12:13's "across the seas" with "descend into the deep to bring Christ up from the dead" to emphasize that there is no excuse to demand such absurdities, the principle of an eternal righteousness from God based on a moment of faith alone in Christ alone has been convincingly proclaimed without having to demand that one go to heaven or the abyss to bring Christ to them as proof that it is a true principle. So Paul has expanded on Dt 12:13 likewise to portray a further extreme that is so sarcastically absurd to point out that it is not only not necessary to go beyond the sea, but it is not necessary to go beyond the grave to bring Christ up from the dead to make it available and verify the truth of it. The principle has been adequately spoken of and proved to and reflected upon in the mouths and minds of those who have heard Paul and others preaching the word of faith, as the next verse verifies: (v. 8 NAS) "But what does it [the principle of the righteousness based on faith] say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching."
(Ro 10:6 NAS) '''But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," =
The principle that an eternal righteousness from God for eternal life is by faith alone in Jesus Christ alone has been so clearly proclaimed in the preaching of the word of faith by Paul and others throughout history that those who have heard it, have spoken of it with their mouths and reflected upon it in their hearts cannot claim that someone would have to ascend and bring Christ down from heaven or descend to the abyss to raise Him from the dead to corroborate the truth of it to them. There is no denial of their knowing the truth of this principle.
(Dt 30:9b) '''The LORD will again delight in you [ancient Israel] and make you prosperous, just as He delighted in your fathers,
(Dt 30:10) if you obey the LORD your God and keep His commands and decrees that are written in this Book of the Law and turn to the LORD your God with all your heart and with all your soul.
[Notice that deliverance for temporal blessings are in view here for Israel]
(Dt 30:11) Now what I am commanding you today is not too difficult for you or beyond your reach.
(Dt 30:12) It is not up in heaven, so that you have to ask, "Who will ascend into heaven to get it and proclaim it to us so we may obey it?"
(Dt 30:13) Nor is it beyond the sea, so that you have to ask, "Who will cross the sea to get it and proclaim it to us so we may obey it?"
(Dt 30:14) No, the word is very near you; it is in your mouth and in your heart so you may obey it."
So to paraphrase Ro 10:8 in the light of Dt 30:14:
(Dt 30:14) "No, the word is very near you; it is in your mouth and in your heart so you may obey it." & (Ro 10:8 NAS) "But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching"
The word of God is right there: you have spoken the words on your lips and you have them in your heart - the very thing Paul and others are preaching: that an eternal righteousness from God for eternal life is attained solely by a moment of faith alone in Jesus Christ alone
So the Apostle Paul is closely referring to Dt 30:14 in Ro 10:8 in order to draw a comparison between the times when Israel had the Word of God 'near' in the sense that the Israelites had constantly been given the Word of God via temple priests and the prophets and Moses' preaching so that they spoke of it with their mouths and reflected upon it in their hearts, (minds); as compared to the individuals of Paul's [and our] day who are exposed to this preaching of the "word of faith" containing the principle of a "righteousness based on faith" being so clearly presented as true that those who hear it speak of it with their mouths and reflect upon it in their hearts, (minds). Hence the principle was so close to them, i.e., 'in their mouths' and 'in their hearts', that they cannot deny it and say that someone must go up to heaven or to the depths of the sea or beyond the grave to bring Christ to them to personally testify that the principle was true.
So in view of Dt 30:14 which Paul referred to and the order in which Dt 30:14 is in, ('in your mouth' then 'in your heart'), the Apostle maintains the same word order to drive home his point relative to the fact that people already knew of the gospel of salvation for eternal life of the righteousness which is by faith in their hearts (minds) as a result of Paul's and others' preaching. It was already in their mouths and hearts, (minds), such that they had the information they needed to know in order to be saved. If they confessed a belief they already had in their hearts, (minds), of the gospel of salvation, the result of that belief in their minds already being eternal life through Jesus as Lord - then the confession with their lips would be an expression to men of the fact that they were already saved.
(Ro 10:9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved.
(Ro 10:10 Greek) "Kardia .......gar pisteuetai
..............................."With heart for .[one] believes (3sing pres)
eis ...........dikaiosunEn ...stomati ................de ....
to [for] .righteousness .with [the] mouth and
homologeitai .........................eis ...........sOtErian"
[one] confesses .(3sing pres) to [for] .salvation"
(Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one confesses] for salvation"
(Ro 3:21) '''But now a Righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (Ro 3:22) This Righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (Ro 3:23) for all have sinned and fall short of the glory of God, (Ro 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus... (Ro 4:5 NAS) But to the one who does not work, but believes in Him Who justifies the ungodly, his faith is reckoned as righteousness. (Ro 4:23 NAS) Now not for his [Abraham's] sake only was it written that it was reckoned to him, (Ro 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him Who raised Jesus our Lord from the dead, (Ro 4:25 NAS) [He] who was delivered over because of our transgressions, and was raised because of our justification (Ro 5:8 ASV) But God commendeth his own love toward us, in that, while we were yet sinners, Christ died for us. (Ro 5:9 NKJV) Much more then, having now been justified by His blood, we shall be saved from wrath through Him... (Ro 10:9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one confesses] for salvation''' =
Just as in Ro 3:22;
4:3-5; 5:8-9, it is stipulated that a Righteousness from God for eternal
life is credited to one when one expresses a moment of faith alone in
Jesus Christ alone to provide it through His blood sacrifice atonement for
mankind's sins so that this righteousness results in qualifying one to be
saved from God's eternal wrath for eternal life;
so the phrase "For with the heart one believes for righteousness,"
in Ro 10:10a has salvation from God's eternal wrath for eternal life
received even before one has a chance to confess Jesus as Lord.
(Ro 3:21) "But now a Righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (Ro 3:22) This Righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (Ro 3:23) for all have sinned and fall short of the glory of God, (Ro 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus. (v. 25a NAS) Whom God displayed publicly as a propitiation in His blood through faith [for a display]. (v. 25b NAS) This [display] was to demonstrate His righteousness, because in the forbearance of God He passed over the sins previously committed; (v. 26 NAS) for the demonstration, I say, of His righteousness at the present time, that He might be just and the justifier of the one who has faith in Jesus.... (v. 9:30 NKJV) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes." =
To confess Jesus as
Lord implies that an individual's being and lifestyle is compatible with
the Righteousness of Jesus Christ and His Lordship. Hence, in order for an
individual to truly confess Jesus as Lord, there cannot be any
unrighteousness, (sin), for which that individual is held accountable at
the time of confession. The dilemma is that since all men have sinned and
continually fall short of the glory of God, (Ro 3:23), no individual can
of his own accord truly confess Jesus as Lord at any time.
On the other hand, through a moment of faith alone in Christ's atoning
sacrifice for the sins of all mankind, an individual is justified, i.e.,
credited with an eternal Righteousness from God, (Ro 3:21-26), which
forgives all of that individual's sins - past, present and future,
relative to eternal life forever and cleanses that individual from the
accountability of temporal sins up to that time of the moment of faith;
whereupon that individual is for the moment in a position of temporal
righteousness and fellowship with the Lord. They can truly confess Jesus
as Lord by the grace of God. Although eternal life is secure forever no
matter what on account of its eternality and our Lord's once for all
atonement for sins, past, present and future for all mankind, (Ro 3:21-26
);
forgiveness for temporal blessings and fellowship with the Lord for
believers occur only during those moments when the individual is not held
accountable for temporal sins. At those moments the believer can truly
confess in his temporal life Jesus as Lord.
It has already been established in Romans that the nature of man, believer and non-believer alike, is of one who has sinned and constantly falls short of the glory of God, (cf. Ro 3:21-23); hence God's provision through His Son's atonement also provides for forgiveness of temporal sins and purification from all unrighteousness at the moment when acknowledgment of them is made as part of ones confession of Jesus as Lord.
On the other hand, Jesus Christ will always be Lord of that individual's eternal life, especially in the sense of its preservation.
And when there is temporal sin which is unaccounted for, confession of Jesus as Lord is not valid until that temporal sin is forgiven relative to the relieving of the consequences of temporal destruction even premature physical death in the temporal life. So the first step for being in a position to confess Jesus as Lord is to be justified for eternal life through a moment of faith alone in Christ alone.
(Ro 4:23 NAS) '''Now not for his [Abraham's] sake only was it written that it was reckoned to him, (Ro 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him Who raised Jesus our Lord from the dead, (Ro 4:25 NAS) [He] who was delivered over because of our transgressions, and was raised because of our justification... (Ro 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness [for eternal life] to everyone who believes... (Ro 10:6 NAS) But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching, (Ro 10:9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one confesses] for salvation" ''' =
Notice that the conjunction "that" which joins Ro 10:8 with Ro 10:9,
(v. 8) " 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching, (v. 9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart (mind) that God raised Him from the dead, you will be saved,"
continues the context of Ro 10:1-8 into verse 9. Verse 9 specifically stipulates a specific point from the preaching of the "word of faith" by Paul and others mentioned in verse eight: salvation from temporal destruction and from premature physical death of individuals who confess with their mouths Jesus as Lord and believe in their hearts (minds) that God raised Him from the dead. Hence believers being faithful to the Lordship of Jesus Christ are in view.
The Greek word "homologEsEs" in the phrase:
"ean homologEsEs en ....tO stomati sou ..kurion Iesoun"
"If ...you confess ....with the mouth .your Lord ...Jesus"
rendered "If you confess with your mouth Jesus as Lord" in the NAS in Ro 10:9 comes from the root words 'homos' meaning 'same' (from which we get the English word homogeneous), and the Greek word 'logo' meaning 'to speak'. The word literally means to say the same thing, i.e., to acknowledge what is already understood and thus on the heart = the mind, that Jesus is Lord of ones life. Hence one who truly confesses Jesus as Lord will have it in ones mind that Jesus is Lord at those moments when one is acknowledging his inevitable shortcomings before the Lord hence enabling the Lord's direction in ones life. Since a true confession with ones mouth must reflect the reality that for the moment of confession one is faithful to the Lordship of Jesus Christ, then a believer must be in view in this passage.
Since unbelievers have sinned and continually fall short of the glory of God as all men do, (cf. Ro 3:23), and since they do not have the righteousness from God credited to their account because they never believed on Christ to receive it, then unbelievers cannot confess Jesus as Lord at any time. Unbelievers must become believers via a moment of faith alone in Christ alone to be credited with an eternal righteousness from God for eternal life (cf. Ro 3:21-24); and then they will be in a position to trust in the Lord relative to being Lord of their temporal lives hence qualifying them to confess Jesus as Lord.
The second and third phrases of Ro 10:9, ("that if you confess with your mouth Jesus as Lord,) and believe in your heart that God raised Him from the dead, you will be saved," corroborate that believers only are in view. For to believe that Jesus was raised by God from the dead implies that the individual believes that an eternal righteousness from God for eternal life will come through a moment of faith alone in Christ alone, i.e., the sacrifice of His life for sins wherein God then raised Him from the dead as proof of that sacrifice, (cf. Ro 4:23-25). This is corroborated by Ro 10:4 and 10:10 where ones faith in Christ provides a righteousness from God for eternal life, (cf. Ro 3:21-24).
(Ro 4:23 NAS) "Now not for his [Abraham's] sake only was it written that it was reckoned to him, (Ro 4:24 NAS) but for our sake also, to whom it will be reckoned, as those who believe in Him Who raised Jesus our Lord from the dead, (v. 4:25 NAS) [He] who was delivered over because of our transgressions, and was raised because of our justification... (Ro 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes... (Ro 10:6 NAS) But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching, (Ro 9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one confesses] for salvation" ''' =
(Ro 10:10 Greek) "Kardia .......gar pisteuetai
..............................."With heart for .[one] believes (3sing pres)
eis ...........dikaiosunEn ...stomati ................de ....
to [for] .righteousness .with [the] mouth and
homologeitai .........................eis ...........sOtErian"
[one] confesses .(3sing pres) to [for] .salvation"
Verse 10 explains
verse 9 more specifically and in the proper sequential order: first, one
believes to receive the righteousness from God for eternal life
corroborating that believing that God raised Christ from the dead in verse
9 implies one has expressed faith that Christ paid the penalty for ones
sins to receive an eternal righteousness from God for eternal life, (cf.
Ro 4:23-25 );
then one confesses with the mouth Jesus as Lord to demonstrate
faithfulness to the Lordship of Jesus Christ for a salvation from temporal
destruction and premature physical death.
Notice that two kinds of salvation are in view: (1) Salvation from eternal destruction, (death), via a moment of faith alone in Christ alone to receive an eternal righteousness from God for eternal life; and (2) salvation from temporal destruction and premature physical death via confession with ones mouth that Jesus is Lord which confession must reflect faithfulness to His Lordship.
(Ro 10:11 Greek) "Legei gar hE graphE ....pas .........................ho .pisteuOn
............................."Says ..for the scripture, Everyone [who is] the believing [one]
ep autO ou .kataischunthEsetai'
on Him .not shall be ashamed"
(Ro 10:11 NKJV) "For the Scripture says, 'Whoever believes on Him will not be put to shame.' [Isa 28:16]
(Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.
(Ro 10:13 Greek) "Pas ..........gar hos ..........an .epikalesEtai
..............................."Everyone for, whoever .......may call on (3sing subj aor mid)
to onoma kuriou ...sOthEsetai"
the name of Lord, .will be saved"
(Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' "
(Ro 9:30 NKJV) '''What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: 'Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame.' (Ro 10:1 NAS) Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction]. (Ro 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge. (Ro 10:3 NKJV) For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. (Ro 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness to everyone who believes. (Ro 10:5 NAS) "For Moses writes that the man who practices the righteousness which is based on law [will] live by that righteousness. (Ro 10:6 NAS) But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," (Ro 10:9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' " ''' =
In Romans 10:12, "For [because] there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him" all mankind is in view relative to the context of this passage. Hence the Greek phrase, "ou kataischunthEsetai," rendered "not be put to shame" in Romans 10:11 in the NKJV, future tense, passive voice, means that any individual, Jew or Gentile, who believes on Him [Jesus Christ] for eternal life will not be put by God to eternal shame. On the other hand, anyone who refuses to believe will literally be put to eternal shame.
Since whoever believes on
Jesus Christ receives an eternal righteousness from God, i.e., is
justified for eternal life and saved from God's eternal wrath, (cf. Ro
3:21-24; 5:9 ;
and since believing on Jesus Christ according to Ro 10:11, results in not
being put to shame; then the phrase "will not be put to shame"
in this verse refers to not being put under God's eternal wrath, i.e.,
eternal shame. Furthermore,
since the expression "never be put to shame" refers to the
result of never receiving eternal condemnation due to the
expression of a moment of faith alone in Christ alone, there is an
implication of eternal security and a notable absence of confession of
Jesus as Lord = being faithful to Christ's Lordship as a requirement to
receive eternal life.
******** EXCERPT FROM CHAPTER 9 *******
(v. 9:22 ASV) What if God, willing to show His wrath, and to make His power known, endured with much longsuffering, vessels of wrath fitted for destruction: (v. 9:23 NKJV) and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for [eternal] glory, (v. 9:24 NKJV ) even us whom He called, not of the Jews only, but also of the Gentiles? (v. 9:30 NKJV) What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith; (v. 9:31 NKJV) but Israel, pursuing the law of righteousness, has not attained to the law of righteousness. (v. 9:32 NKJV) Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone. (v. 9:33 NKJV) As it is written: 'Behold, I lay in Zion a stumbling stone and rock of offense, And whoever believes on Him will not be put to shame [Isa 28:16].' " =
Jesus Christ is the stumbling stone to those who cannot accept Him because they insist on a vain attempt to keep law to attain their own righteousness to gain eternal life. But whoever believes on Him will not be put to eternal shame, but have eternal life. Since the phrase "vessels of mercy, which He had prepared beforehand for [eternal] glory" in verse 9:23 has eternal glory in view, then the phrase "the righteousness of faith" in verse 9:30 must refer to the eternal righteousness of God for eternal life. Furthermore, the phrase "whoever believes on Him" in verse 9:33 must also refer to the reception of the eternal righteousness of God by a moment of faith alone in Christ alone for eternal life. Finally, the concept of not being put to shame in verse 9:33 must refer to those who choose to express a moment of faith alone in the LORD alone for eternal life resulting in eternal life as opposed to eternal shame and wrath - the destiny of those who have never believed. Finally, due to (v. 9:24 NKJV ) "even us whom He called, not of the Jews only, but also of the Gentiles," Jews and Gentiles, i.e., all individuals are in view.
1) [Compare Isa 8:13-17, 28:16-19]:
(Isa 8:13 NAS) "It is the LORD of hosts Whom you should regard as holy. And He shall be your fear, And He shall be your dread.
(Isa 8:14 NKJV) He will be as a sanctuary, But a stone of stumbling and a rock of offense To both the houses of Israel, As a trap and a snare to the inhabitants of Jerusalem.
(Isa 28:16 NIV) So this is what the Sovereign LORD says: "See, I lay a stone in Zion, a tested stone, a Precious Cornerstone for a sure foundation; the one who trusts will never be dismayed.
(Isa 28:17 NIV) I will make justice the measuring line and righteousness the plumb line; hail will sweep away your refuge, the lie, and water will overflow your hiding place.
(Isa 28:18 NIV) Your covenant with death [that they would neither experience premature physical death nor eternal death] will be annulled; your agreement with the grave will not stand. When the overwhelming scourge sweeps by, you will be beaten down by it.
(Isa 28:19 NIV) As often as it comes it will carry you away; morning after morning, by day and by night, it will sweep through. The understanding of this message will bring sheer terror.' "
At the time of Isaiah, the people of the ancient kingdom of Israel by and large were unbelievers. Except for a remnant, the Israelites did not "trust" in the "Precious Cornerstone" resulting in their being dismayed. The verb rendered 'be dismayed' (hîs) in verse 28:16 of the NIV literally means 'be hastened.' In this context it signifies such a hastening due to lack of faith in God's Precious Cornerstone, His Messiah-Savior as to cause self-destruction and dismay. This has in view temporal as well as eternal destruction due to a lack of trust in the Lord and His Precious Cornerstone. On the other hand, God is a haven and a sanctuary from destruction both temporal and eternal for the remnant of Israelite believers, whose eternal destiny is the promised land. In other words, whoever believes in Christ, the Messiah, the Precious Cornerstone which God laid in Zion, (Isa 28:16) will be saved for eternal life, i.e., never to go to eternal shame. Furthermore, as the individual trusts in the LORD in his temporal life, he is saved from temporal destruction.
Verses 17-19 of Isaiah 28 go on to say that God's justice will prevail and His eternal Righteousness will be the standard. The refuge of lies and self-deception that the unbelieving Israelites were hiding behind will be swept away like hail and flood waters destroy natural refuges. The covenant of death - the Israelites' agreement with the grave - that God would protect them from temporal destruction and premature physical death will be annulled because the Israelites refused to obey that covenant by refusing to trust in the Precious Cornerstone to be saved from such temporal disasters. So when the overwhelming scourge of God's wrath repeatedly sweeps by, the unbelieving Israelites will not be saved, but instead will be beaten down by it. Furthermore, they will not be saved from eternal shame and condemnation.
******* END OF EXCERPT FROM CHAPTER 9 *******
VI cont.) [Ro 10:11-13 cont.]:
(Ro 10:11 Greek) "Legei gar hE graphE ....pas .........................ho .pisteuOn
............................."Says ..for the scripture, Everyone [who is] the believing [one]
ep autO ou .kataischunthEsetai'
on Him .not shall be ashamed"
(Ro 10:11 NKJV) "For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].'
(Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.
(Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' "
(Ro 3:21) "But now a Righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (Ro 3:22) This Righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (Ro 3:23) for all have sinned and fall short of the glory of God, (Ro 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus... (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one confesses] for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' " =
The phrases "all who call upon Him [the Lord]" in Ro 10:12 NKJV and "For 'Whoever calls on the name of the LORD shall be saved,' " in Ro 10:13 have in view calling on the Lord in the sense of believing in Him for eternal life as well as trusting in Him being Lord in ones temporal life. In view in Ro 10:10-11 are all individuals - Jews and Greeks alike - who all have the opportunity to be justified for eternal life by faith alone in Christ alone and then be saved from temporal destruction and premature physical death by truly confessing with ones mouth Jesus as Lord. The opportunity to call upon the Lord, i.e., believe in Him for eternal life is corroborated in Ro 10:11 as available to all individuals, Jews and Greek, (non-Jews). It is made clear that Jesus Christ is Lord of all mankind and has made provision for justification for eternal life and salvation from temporal destruction accordingly.
(v. 21) "But now a Righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.
(v. 22) This Righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference,
(v. 23) for all have sinned and fall short of the glory of God,
(v. 24) and are justified freely by his grace through the redemption that came by Christ Jesus."
Notice the phrase in v. 22b "There is no difference" as well as the use of the word "all" in "to all who believe" and "all have sinned." Hence all mankind is in view, Jew and Greek (Gentile) alike. All mankind then attains God's eternal Righteousness for eternal life by only one way: through a moment of faith alone in Christ alone. This is especially brought to light since this eternal Righteousness from God is "apart from law" where law without the definite article refers to any human doing.
(Ro 10:1 NAS) '''Brethren, [fellow believers] my heart's desire and my prayer to God for them [Israelites, vv. 9:30-33] is for their salvation [from temporal destruction]. (Ro 10:2 NAS) For I testify about them that they have a zeal for God, but not in accordance with knowledge. (Ro 10:3 NKJV) For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. (Ro 10:4 NKJV) For Christ is the end of ... law [rules of behavior] for righteousness [for eternal life] to everyone who believes. (Ro 10:5 NAS) "For Moses writes that the man who practices the righteousness which is based on law [will] live by that righteousness. (Ro 10:6 NAS) But the righteousness based on faith speaks as follows: "Do not say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down), (Ro 10:7 NAS) or 'Who will descend into the abyss?' (that is, to bring Christ up from the dead). (Ro 10:8 NAS) But what does it say? 'The word is near you, in your mouth and in your heart' (that is, the word of faith which we are preaching," (Ro 10:9 NAS) that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved. (Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' "''' =
Note that the Lord's
response to those who call upon Him is characterized in 10:12 as rich,
i.e., it begins with the gift of eternal life to all those who call upon
Him in the sense of exercising a moment of faith alone in Christ alone,
(Ro 10:4). And it evidently does not end there, for those believers who
continue to call upon him through confession of Jesus as Lord, i.e.,
confession of their faithfulness to His Lordship will be saved from
temporal destruction and early physical death for a richly rewarded
temporal lifestyle, (Ro 10:9, 13).
(Ro 10:10 NKJV) '''For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' " ''' =
The Greek word "epikaloumenous" rendered "may call upon" from the Greek verb "epikaleO"comes from the Greek words, "epi", upon and "kaleO" to call upon. It is in the Middle Voice meaning to call upon for oneself (i.e., on one's behalf). It denotes making use of the Name of the Lord, His position and capacity.
When you call upon someone to help you, it is saying that you trust in him to come to your aid. Inherent in your calling upon someone is the faith that he can and will help you.
The parallel phrases (Ro 10:11 NKJV) "Whoever believes in Him will never be put to shame;" (Ro 10:12 NKJV) "for the same Lord over all is rich to all who call upon Him," and (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved,' equate believing in the Lord with calling on the Lord and with calling on the name of the Lord to the same end: eternal life and preservation from temporal destruction and premature physical death. So there are several particular aspects of calling on the name of the Lord in view in Romans 10:10-10:13: relying on Him, i.e., believing in Him to provide eternal life and to preserve one from temporal destruction and premature physical death.
If an unbeliever expresses a moment of calling on the name of the Lord via a moment of faith alone in Christ alone for eternal life then God will provide salvation for eternal life, and if a believer expresses a moment of calling on the name of the Lord, then God will provide salvation for the believer from present difficulty for temporal blessings.
In the particular context of Romans 10:13, to call on the name of the Lord for salvation is to believe that He will make provision for you to save you from temporal destruction and from premature physical death and thereby provide temporal blessing.
Notice that it is stipulated that calling upon the Lord in v. 12 results in abounding riches. This is paralleled with v. 13, wherein calling on the name of the Lord results in being saved from God's temporal wrath.
As a matter of fact, Romans 10:13 quotes a passage in Joel chapter 2 which has in view an earthly disaster brought about by God's wrath from which a remnant of Israelite believers may be saved by calling on the name of the LORD:
(v. 1 NIV) Blow the trumpet in Zion, [= Israel]; sound the alarm on My holy hill [= Jerusalem]. Let all who live in the land [of Israel] tremble, for the day of the LORD is coming. It is close at hand -
(v. 2 NKJV) a day of darkness and gloom, a day of clouds and blackness. Like dawn spreading across the mountains a large and mighty army comes, such as never was of old nor ever will be in ages to come.
[The day of the Lord is referred to here in Joel. It covers a portion of time which has in view events that haven't occurred yet: the greatest earthly devastation leading up to our Lord's Second Coming. Verses 1 and 2 of Joel chapter 2 has in view a day of darkness and gloom of clouds and blackness worldwide when the largest army the world will ever see will be on the attack brought about by God's wrath upon the earth]
b) The Future Horrors Of The Tribulation Period And Our Lord's Second Coming
Joel 2:2-18 continues to describe the future horrors of the tribulation period before the Lord Jesus Christ appears at His Second Coming. Verses 18-27 then describe our Lord's coming and His setting up of the millennial kingdom.
c) Unprecedented Temporal Disaster Of God Pouring Out His Wrath Is In View
(v. 30 NKJV) And I will show wonders in the heavens and in the earth: blood and fire and pillars of smoke.
(v. 31 NKJV) The sun shall be turned into darkness, and the moon into blood, before the coming of the great and awesome day of the LORD.
[Notice that NONE of what is described in Joel chapter 2 has occurred yet.
For example:
In chronological order:
A large and mighty army such as never in history will invade, (vv. 2b-10a).
The sun and moon are darkened, and the stars no longer shine.
The sun will be turned to darkness and the moon to blood, (v. 10b, cf. 31a)
There will be unprecedented blood, fire and billows of smoke.
The Lord thunders at the head of His army, His forces beyond number, (v. 11, cf. v. 31b).
He will arrive in His Second Coming, (v. 11c, cf. v. 31b), and will drive the northern army far from Israel, (v. 23), into the Dead and Mediterranean Seas, (v. 20).
So the great and dreadful day of the LORD is in view, i.e., the Tribulation period during which the wrath of God will be poured out on all the inhabitants of earth]
(v. 32 NKJV) And it shall come to pass that whoever calls on the name of the LORD shall be saved. For in Mount Zion and in Jerusalem there shall be deliverance, As the LORD has said, among the remnant whom the LORD calls."
[Notice that "Mount Zion" and "Jerusalem" and "survivors" are in view in the light of God's pouring out His wrath on the earth during the Tribulation period. Hence Israel is in view in an earthly and temporal context. So salvation here = deliverance of the remnant of Israelite believers from the temporal disaster of God's wrath being poured out upon the inhabitants of the earth if they call on the name of the LORD, (v. 32)]
(Ro 10:14 NKJV) "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 [lit., 'without preaching', masc, pres part for noun]?
(Ro 10:15 NKJV) And how shall they preach unless they are sent? As it is written, 'How beautiful are the feet of those who preach the gospel of peace, Who bring [good news] of good things.' "[Isa 52:7]
(Ro 3:21) "But now a Righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. (Ro 3:22) This Righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, (Ro 3:23) for all have sinned and fall short of the glory of God, (Ro 3:24) and are justified freely by his grace through the redemption that came by Christ Jesus... Ro 10:10 NKJV) For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' (Ro 10:14 NKJV) 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 [lit., 'without preaching', masc, pres part for noun]? (Ro 10:15 NKJV) And how shall they preach unless they are sent? As it is written, 'How beautiful are the feet of those who preach the gospel of peace, Who bring [good news] of good things.' [Isa 52:7]" =
The phrase rendered "How then shall they call on Him in Whom they have not believed?" in Ro 10:14 NKJV restricts the population of individuals who are in a position to call on the name of the Lord for salvation from temporal destruction to individuals who have believed in the Lord Jesus Christ unto [for] an eternal righteousness from God for eternal life.
(Ro 10:10 NKJV) '''For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him (Ro 10:13 NIV) [For] 'Everyone who calls on the name of the LORD will be saved. [Joel 2:32]' " ''' = (Ro 10:14 NKJV) "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 [preaching]? (Ro 10:15 NKJV) And how shall they preach unless they are sent? As it is written, 'How beautiful are the feet of those who preach the gospel of peace, Who bring [good news] of good things.' "[Isa 52:7]" =
Note that the Greek participle phrase in Ro 10:14, "chOris kErussontos" rendered above "without [preaching]" is literally "apart from preaching" wherein the word "kErussontos" refers to the proclamation of the gospel, which is not limited to preachers.
Calling on the Lord for deliverance from temporal destruction must be preceded by believing in Him unto [for] eternal life which is dependent upon hearing of the Lord via preaching of the gospel by those whom God sent. Scripture asks the question, "How then shall they call on Him in Whom they have not believed" as if to say that one must believe in the Lord in order to be in a position to call on Him for deliverance from temporal destruction. It goes on to ask another question: "And how shall they believe in Him of Whom they have not heard," as if to say that one must hear of the Lord relative to the gospel of eternal life before one can believe in Him before one can call on His name. And then a third question is posed, "And how shall they hear of the Lord without preaching," as if to say that there must be preaching about the Lord with respect to the gospel of salvation unto [for] eternal life performed by someone in order to hear of the Lord and believe in Him relative to that end.
So to call on the LORD for temporal salvation, one must first believe in the LORD for an eternal righteousness from God for eternal life which first one must hear about Him relative to that end which first there must be someone sent by God who preaches that message to one.
Hence two kinds of salvation are in view in Romans 10:15: First in time is salvation from eternal condemnation unto [for] an eternal righteousness from God resulting in eternal life. Then there comes the opportunity for one now that he has become a believer to be saved from temporal destruction and premature physical death by calling on the Lord, on His name, in the sense of confessing / acknowledging His Lordship and capacity to rule in ones temporal life via His power, authority and righteousness.
(Ro 10:10 NKJV) ''' "For with the heart [one] believes for righteousness, and with the mouth [one] confesses for salvation. (Ro 10:11 NKJV) For the Scripture says, 'Whoever believes on Him will not be put to shame [Isa 28:16].' (Ro 10:12 NKJV) For there is no distinction between Jew and Greek, for the same Lord over al