Summary of Romans 9-11 |
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Romans 9 | Romans 10 | Romans 11 |
Past Election |
Present Rejection |
Future Reception |
God's Sovereignty Israel's Election by God |
Man's responsibility Israel's Rejection of God |
God's Ways Higher God Not Rejecting Israel |
Romans 10:1-4 Commentary |
Romans 10:1 Brethren, my heart's desire and my prayer to God for them is for their salvation (NASB: Lockman) |
Greek: Adelphoi, e men eudokia tes emes kardias kai e deesis pros ton theon huper auton eis soterian Amplified: BRETHREN, [with all] my heart's desire and goodwill for [Israel], I long and pray to God that they may be saved (Amplified Bible - Lockman) ESV: Brothers, my heart's desire and prayer to God for them is that they may be saved. (ESV) ICB: Brothers, the thing I want most is for all the Jews to be saved. That is my prayer to God. (ICB: Nelson) NIV: Brothers, my heart's desire and prayer to God for the Israelites is that they may be saved. (NIV - IBS) NKJV: Brethren, my heart's desire and prayer to God for Israel is that they may be saved. NLT: Dear friends, the longing of my heart and my prayer to God is that the Jewish people might be saved. (NLT - Tyndale House) Phillips: My brothers, from the bottom of my heart I long and pray to God that Israel may be saved! (Phillips: Touchstone) Wuest: Brethren, the consuming desire of my heart and my supplication to God on behalf of them is with a view to their salvation. (Eerdmans) Young's Literal: Brethren, the pleasure indeed of my heart, and my supplication that is to God for Israel, is -- for salvation |
ROMANS ROAD to RIGHTEOUSNESS |
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Romans 1:18-3:20 |
Romans — 3:21-5:21 | Romans — 6:1-8:39 | Romans — 9:1-11:36 | Romans — 12:1-16:27 |
SIN | SALVATION | SANCTIFICATION | SOVEREIGNTY | SERVICE |
NEED FOR SALVATION |
WAY OF SALVATION |
LIFE OF SALVATION |
SCOPE OF SALVATION |
SERVICE OF SALVATION |
God's Holiness In Condemning Sin |
God's Grace In Justifying Sinners |
God's Power In Sanctifying Believers |
God's Sovereignty In Saving Jew and Gentile |
Gods Glory The Object of Service |
Deadliness of Sin |
Design of Grace |
Demonstration of Salvation | ||
Power Given | Promises Fulfilled | Paths Pursued | ||
Righteousness Needed |
Righteousness Credited |
Righteousness Demonstrated |
Righteousness Restored to Israel |
Righteousness Applied |
God's Righteousness IN LAW |
God's Righteousness IMPUTED |
God's Righteousness OBEYED |
God's Righteousness IN ELECTION |
God's Righteousness DISPLAYED |
Slaves to Sin | Slaves to God | Slaves Serving God | ||
Doctrine | Duty | |||
Life by Faith | Service by Faith | |||
Modified from Irving L. Jensen's excellent work "Jensen's Survey of the NT" |
R Ruin (Romans 1:17 – 3:20) – The utter sinfulness of humanity Related resources... Summary on the Attributes of God Spurgeon on the Attributes of God Israel of God - Is God "Finished" with Israel in His prophetic plan? Off Site - Table Comparing/contrasting Israel & Church Off Site - Does the Church Fulfill Israel's Program? - John Walvoord The Jewish People, Jesus Christ and World History - S Lewis Johnson Are you confused about God's plan for Israel? Then I highly recommend Tony Garland's 12 Hour Course on Romans 9-11 in which he addresses in depth the question of What Will Happen to Israel? (click) or see the individual lectures below)
Note that when you click the preceding links, each link will in turn give you several choices including an Mp3 message and brief transcript notes. The Mp3's are long (avg 70+ min) but are in depth and thoroughly Scriptural with many quotations from the Old Testament, which is often much less well understood than the NT by many in the church today. Garland takes a literal approach to Scripture, and his love for the Jews and passion to see them saved comes through very clearly in these 12 hours of teaching! Take your home Bible Study group through this series if you dare. Take notes on the tapes as the transcripts are a very abbreviated version of the audio messages. This course is highly recommended for all who love Israel! I think you will agree that Tony Garland, despite coming to faith after age 30 as an engineer, clearly has been given a special anointing by God to promulgate the truth concerning Israel and God's glorious future plan for the Jews. Garland has also produced more than 20 hours of superb audio teaching in his verse by verse commentary on the Revelation (in depth transcripts also available) which will unravel (in a way you did not think was possible considering the plethora of divergent interpretations) God's final message of the triumph and return of the our Lord Jesus Christ as the King of kings and Lord of lords! Maranatha! BRETHREN, MY HEART'S DESIRE AND MY PRAYER TO GOD FOR THEM IS FOR THEIR SALVATION: Adelphoi, e men eudokia tes hemes kardias kai e deesis pros ton theon huper auton eis soterian: (Ro 9:1, 2, 3-See notes) (Exodus 32:10,13; 1Samuel 12:23; 15:11,35; 16:1; Jeremiah 17:16; 18:20; Luke 13:34; John 5:34; 1Corinthians 9:20, 21, 22) Listen to Dr J Vernon McGee: Denny writes that Paul "cannot enlarge on this melancholy situation without expressing once more the deep grief which it causes him. (Romans 10 - The Expositor's Greek Testament) John Witmer - Having stated the fact of Israel’s stumbling in the preceding verses, Paul now explained the reason for that stumbling. But first, in words reminiscent of the opening verses of chapter 9, the apostle expressed his deep personal spiritual burden for the salvation of the people of Israel. (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) Matthew Henry introduces this chapter noting that "The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers." Paul is passionate for he knows their plight having been in their position prior to his conversion (and not even realizing his great need!). Brethren (80) (adelphos from collative a = denoting unity + delphús = womb) is literally one born from same womb and so a male having the same father and mother as reference person. Figuratively, adelphos as in this verse refers to physical Jews but not to those who had yet been circumcised in heart and were Paul's Jewish brothers in Christ. Paul explained the distinction between one who is a Jew outwardly (physically) and yet not a Jew inwardly (by circumcision of his heart)...
Brethren is an expression of affectionate interest and indicates Paul's emotional attachment to those who were his physical brethren. My heart's desire...my prayer to God - Paul’s desire translated into action. He didn’t just "care," he prayed! And he prayed very specifically - for their salvation. Note the repetition of the possessive pronoun "my" -- far from being detached, Paul is personally, passionately and intimately involved in his pleading for his fellow Jews. Would it be that all believers (many believers already are so involved) would be so passionately, personally pleading for the the lost. Guzik observes that "Paul again feels compelled to relate his heart regarding his fellow Jews. Paul does not rejoice that they have stumbled at that stumbling stone (Romans 9:32)." Heart (2588) (kardia [word study]) does not refer to the physical organ but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. MacArthur commenting on kardia writes that "While we often relate heart to the emotions (e.g., “He has a broken heart”), the Bible relates it primarily to the intellect (e.g., “Out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false witness, slanders,” Mt 15:19). That’s why you must “watch over your heart with all diligence” (Proverbs 4:23). In a secondary way, however, heart relates to the will and emotions because they are influenced by the intellect. If you are committed to something, it will affect your will, which in turn will affect your emotions." (Drawing Near. Crossway Books) Desire (2107) (eudokía [word study] from eu = well, good + dokeo = think) defines the state of being kindly disposed, and so refers to benevolence, good will, or pleasure. Paul is saying my earnest and sincere wish. Vincent says it is more literally "the good will of my heart.". Young's Literal rendering is interesting - "the pleasure indeed of my heart". Charles Hodge - The word desire means either “good pleasure,” “sovereign purpose” (as in Matthew 11:26; Luke 2:14; 2Thessalonians 1:11; Ep 1:5, 9see notes Ephesians 1:5; Ephesians 1:9), or “benevolence” — “kind feeling or desire” (Php 1:15-note). The latter sense suits this passage best. Paul assures his brothers according to the flesh that all his feelings towards them are kind and that he earnestly desires their salvation. He had no pleasure in contemplating the evils which hung over them. (Romans 10 Commentary Online) Wayne Barber explains that that eudokia is derived from...
Matthew Henry comments that Paul clearly and deeply expresses "The strength and sincerity of his desire. It was his heart's desire; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was before it was his prayer. The soul of prayer is the heart's desire. Cold desires do but beg denials; we must even breathe out our souls in every prayer. The offering up of this desire to God. It was not only his heart's desire, but it was his prayer. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. Wishing and woulding, if that be all, are not praying. My prayer to God - As Vincent rightly observes, this phrase implies communion with God. For them - For (huper) means on their behalf, specifically on behalf of his fellow Jews who were still only Jews outwardly (physically) and not yet inwardly (hearts uncircumcised, not born again). Barnes - He not only cherished this feeling, but he expressed it ill a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for them that they might return to God. Ministers have no pleasure in proclaiming the truth that men must be lost. Even when they declare the truths of the Bible that some will be lost; when they are constrained, by the unbelief and wickedness of men, to proclaim it of them, they still can sincerely say that they seek their salvation. (Albert Barnes. Barnes NT Commentary) Prayer (1162) (deesis [word study]) refers to urgent requests or supplications to meet a need and are exclusively addressed to God. Deesis in the New Testament always carries the idea of genuine entreaty and supplication before God. It implies a realization of need and a petition for its supply. Deesis was used by the angel who assured the godly father of John the Baptist,
Luke uses deesis again of the disciples of John the Baptist, who were said to “often fast and offer prayers (deesis)" (Luke 5:33). In Paul's letter to the saints at Philippi, he wrote these encouraging words...
In fact Paul used deesis two more times in the short letter to Philippi once of their prayers for him and the last use encouraging believers to pray instead of worry...
Deesis is used to describe the character of our Lord's prayers, the writer of Hebrews recording that...
In a well known verse on the effect of prayer, James writes...
For their salvation - Literally "unto (preposition = eis = "with a view to") their salvation". This expresses the final or supreme purpose towards which Paul's desire and prayers were directed... towards the salvation of his unsaved Jewish brethren. Matthew Henry writes that his "wish (was) that they might be saved-saved from the temporal ruin and destruction that were coming upon them-saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish (see note 2 Peter 3:9), desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of our own. Salvation (4991)(soteria from soter = Savior in turn from sozo = save, rescue, deliver) (Click here or here for in depth discussion of the related terms soter and sozo) describes the rescue or deliverance from danger, destruction and peril. Salvation is a broader term in Greek than we often think of in English. Other concepts that are inherent in soteria include restoration to a state of safety, soundness, health and well being as well as preservation from danger of destruction. The idea of salvation is that the power of God rescues people from the penalty of sin, which is spiritual death which is followed by eternal separation from the presence of His Glory. Salvation delivers the believer from the power of sin (see discussion on Romans 6-8 beginning at Romans 6:1-3) Salvation carried tremendous meaning in Paul’s day, the most basic being deliverance, which included personal and national deliverance. In Paul's day, the emperor was looked on as a "savior" (soter), as was the physician who healed those who were sick. It is interesting that Collin's (secular) dictionary defines salvation as
Salvation is not just escape from the penalty of sin but includes the ideas of safety, deliverance from slavery and preservation from danger or destruction. Mankind has continually looked for salvation of one kind or another. Greek philosophy had turned inward and begun to focus on changing man’s inner life through moral reform and self-discipline. The Greek Stoic philosopher Epictetus called his lecture room “the hospital for sick souls.” Epicurus called his teaching “the medicine of salvation.” Seneca taught that all men were looking ad salutem (“toward salvation”) and that men are overwhelmingly conscious of their weakness and insufficiency in necessary things and that we therefore need “a hand let down to lift us up”. Seneca was not far from the truth as Scripture testifies
Salvation through Christ is God’s powerful hand extended down to lost souls to lift them up and this is what Paul prayed for Israel. As an aside, it is worth noting that God is good to the unsaved by allowing the saved to pray for them. How many of us are believers today because someone faithfully prayed for us (even without ceasing)? Surely eternity future will reveal that someone interceded on our behalf and brought our name boldly before the throne of God pleading with Him to grant us salvation through His dear Son. Believers are to pray for and witness (proclaim good news with their life and then their lips) to all men and women, knowing that God will not lose any of the elect but will save all those who by grace believe in His Son. If your theology does not reflect a genuine, heartfelt compassion for the lost and for their salvation, then you have strayed from the heartbeat of the God Who...
And we should pray for Israel, even as the Psalmist called for us to...
Do you pray this prayer dear Gentile believer? I pray you do as I think it is surely in God's will for us to so intercede for His chosen people that the remnant may be saved. S Lewis Johnson writes that "Louis T. Talbot in one of his works tells the story of a person who once said to him, "Do you expect me to love the Jews? Why, they are terrible people." He said he replied, "Yes, they are terrible. In fact, they are nearly as bad as the Gentiles." And he pointed to the way the Gentiles were acting the world over, fighting among themselves in tumults and wars and, in addition, persecuting the Jews all the while. And he added that, even if the Jews were worse than the Gentiles, what of it? We would still pray for them and their salvation. Ray Stedman - In Romans 9 we saw that the great theme was the sovereignty of God and his electing grace. It set forth the fact that not one of us would ever become a Christian, not one of us would ever remotely dream of seeking God, if it were not for the electing grace of God which sought after us first. The call of God awoke us out of the sleep of death, brought us to our awareness of our need, created a hunger in our heart, and set us to looking for him. That is the theme of Chapter 9. By contrast, in Chapter 10 we have the matter of the responsibility and the moral freedom of man set forth. These are two themes that are usually regarded as opposed to one another. You can get into long arguments over this matter of divine election versus man's free will. There has been a great deal of heat (but very little light) that has been evidenced by the arguments that have gone on for centuries over this question. But you will notice that Paul puts them side by side and says that they are both true. I don't think that we will ever begin to understand the workings of God in our world today until we acknowledge that both of these great pronouncements are true: God must call us before we can possibly move toward him; yet, if we do not respond in a responsible decision, we are to blame for not knowing him and for continuing in our lost, fallen condition. Now, I would like to ask you, "Is your life weak, and fruitless, and afflicted with a great deal of casual Christianity?" Well, if it is, the answer is not to try harder, the answer is not to get yourself involved in more programs. The answer to how to make "Christians" Christian is Christ -- not activity but receptivity, not effort but faith. Laying hold anew of the reality of the presence of Jesus Christ is the answer. I recalled the story of Martin Luther - How, as a monk in the Augustinian monastery, he sought to make himself acceptable to God, how he would spend long, weary hours lying flat on his face on a cold stone floor, praying hour after hour, beating his breast, weeping and crying over his sins, trying to discover some way of release and of forgiveness, how he put himself under punishment and made his body undergo suffering in order to do penance for his sins, and how, finally, reading through the Scriptures in this very book of Romans, he was struck by one phrase out of the first chapter -- the just shall live by faith {Romans 1:17 [note] KJV}. Those words hit him like a sledgehammer, and he realized that God was saying that it wasn't necessary to do anything. God isn't asking us to do a thing. He is asking us to believe what Christ has already done. Martin Luther stood up and began to walk in the strength of that verse, and it gained power upon his soul and his heart until it gripped him, and he sent it in flaming letters of fire across Germany. It created the Protestant Reformation: The just shall life by faith -- not by doing anything! (Read Ray Stedman's full message - How Far Away is God?) Steven Cole has a pithy introduction to Romans 10 (warning: you may be offended!) - Imagine a dear old lady who all her life has faithfully attended a mainline Protestant Church in her small town in the Bible belt. She has helped with the nursery and children’s ministries, worked in the kitchen during socials, and served in the women’s missionary society. Everyone who knows her says that she is one of the sweetest persons they know. She is married to a mean old cuss who has no time for religion. He says that the church is full of hypocrites and do-gooders. Why should he hang out with people like that? He prefers his buddies at the local tavern, who can tell some good off-color jokes, place a friendly bet on a football game, and who swap stories about their latest fishing or hunting adventures. He would rather that his wife not go to church, but years ago he realized that it gave him the freedom to go fishing on Sunday mornings. So he jokes that he’s going to baptize a few worms while she gets her religious fix for the week. If you were to ask her, “On what basis do you hope to get into heaven?” the question would shock her. Why would you even ask? If she could find words to reply, she would say, “Well, all good people go to heaven. I’ve always tried my best to be nice to others. I’ve served at church in various ways. And I’ve usually been able to ignore the mean comments that my husband hurls at me. God knows that I’ve done the best that I could. I feel that I will go to heaven because I’m a good person.” Lately, her husband hasn’t been feeling very well. But like most tough old geezers he avoids the doctor like the plague. But finally he gets worried enough that he schedules an appointment. The doctor runs a few tests and then gently gives him the bad news: “You’ve got advanced cancer. If you had come a few years ago, we might have gotten it. But there’s not much that we can do now. You might have a few months to live.” He goes downhill fast, so they arrange for hospice care. One day, a hospice worker whom he likes is able to share the gospel with him. She tells him that God offers forgiveness for all his sins as a free gift if he will repent of his sins and trust in what Christ did for him on the cross. She leaves him with a Gospel of John. Since he knows his time is short, he devours it. As he reads, God opens his eyes to see his sin and his need for the Savior. He sees that Jesus is God’s Son, the Savior of all who trust in Him. He puts his trust in Christ, dies a few weeks later, and goes to heaven. His wife wouldn’t ever say it, but she is secretly relieved that he is gone. He was always so difficult to live with. She continues with all of her religious activities through the church. A few years later, she dies. Because she was trusting in her own righteousness, this nice old lady goes to hell. She had never trusted in Christ as the necessary perfect righteousness that God gives to all who believe. That story, while fictional, describes one of the most common misconceptions about the most important subject imaginable: How does a person get eternal life and go to heaven? It’s a topic where you don’t want to be in error! There are no second chances. The Bible plainly says that we die once and then face judgment (Heb. 9:27). There are no makeup exams! And, contrary to popular opinion, God doesn’t grade on the curve. It’s pass or fail, and to pass you must score 100 percent perfect righteousness. One sin in thought, word, or deed and you face God’s eternal judgment! In our text, Paul is explaining why some very religious people missed salvation. The Jews were about as religious as anyone could be. They were fastidious about keeping the Law of Moses. In fact, to interpret that Law correctly, so that nobody missed it, they devised hundreds of extra laws. Keeping the Sabbath holy wasn’t specific enough for them, so they had rules about how far you could walk and about what constituted work on the Sabbath. For example, when Jesus on the Sabbath made clay with His spittle to anoint a blind man’s eyes, the Jewish religious leaders accused Him of breaking the Sabbath (John 9:6, 16). They had rules on washing and cleanliness that added to the Law (Mark 7:3). But they missed salvation and even crucified the Savior! In the larger context, Paul is responding to the question, “If God is faithful to His promises to His chosen people, then why are most Jews rejecting Christ?” And, can we then trust that He will be faithful to His promises to us? In chapter 9, Paul’s emphasis was on God’s sovereignty. It was never His sovereign plan to save all the Jews. Rather, He always accomplishes His purpose by saving a remnant which He has chosen according to grace. The rest He leaves in their sins and He will be glorified when He judges them. Thus if we’re saved, it is totally due to God’s gracious election. But many will sputter, “That’s not fair!” So in chapter 10, Paul shifts the emphasis to man’s responsibility. He shows that the Jews who were lost had no basis to blame God. Their spiritual pride made them think that their religious practices and good works would qualify them for heaven. But people who think that they are good enough for God get offended if you tell them that they are sinners that need a Savior. And so they took offense at Christ and stumbled over Him (9:33). They were lost because of their spiritual blindness, sin, and unbelief. So Paul is showing us why religious people often miss salvation: Religious people miss salvation because they think that their good works will satisfy God’s demand for righteousness, so they don’t trust in Christ for righteousness....Sometimes we see people who are atheists or blatantly anti-Christian and we think, “They will never come to faith in Christ!” But then we see good, nice, religious people and think, “They don’t need to come to Christ.” Wrong on both counts! Jesus was a friend to the corrupt tax collectors and immoral prostitutes because He knew that they were sick and needed Him as a spiritual physician (Luke 5:30-32). But the religious Pharisees were not good enough to get into heaven by their religiosity. They needed the new birth if they wanted to see the kingdom of God (John 3:3). So if you have religious family or friends, don’t assume that they’re saved just because they’re religious. Pray for God to convict them of their pride and self-righteousness, so that they will see their need for salvation. (Why Religious People Miss Salvation Romans 10:1-4) ><> ><> ><> Our Daily Bread has the following devotional entitled "Heart Desire" - A Jewish leader was invited to speak at a gathering of Christians in the USA who were celebrating Israel's 50th anniversary. The rabbi saw Christians as friends of the Jews. He declared, "We are safe in America not in spite of Christianity. We are safe . . . because of Christianity." This statement is a welcome rebuttal to the accusation that the Christian faith is anti-Semitic and even responsible for the death of 6 million Jews during World War II. It's true that some Christian leaders in Germany were guilty of anti-Semitism and cowardice, but they were not the ones who influenced Hitler. He was deeply affected by the writings of the bitterly atheistic philosopher Nietzsche, who hated the Christian faith and advocated the slaughter of the Jews. Bible-believing Christians are to reflect the attitude of the apostle Paul, who had a deep love for his fellow Jews (Rom. 10:1). He longed for them to discover, as he had, that Jesus is the promised Messiah, the Savior of people of all nations. Paul even said that he would be willing to be cursed by God if it would result in blessing and salvation for Jews (see note Romans 9:3). Does your heart ache for the descendants of Abraham? They have a rich Old Testament heritage, but they need Jesus Christ. Pray for them today. --H V Lugt (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
><> ><> ><> In another devotional from Our Daily Bread entitled "Your Brother Is Down There" we read the following story - On the east side of London, pipes for a large drain were being laid in a trench. Suddenly the dirt walls collapsed, and several workmen were buried. Amid the great excitement and confusion a crowd gathered. Many bystanders watched as several people tried to rescue the victims. A woman came over to one onlooker, put her hand gently on his shoulder, and said, "Bill, did you know your brother is down there?" The color drained from his cheeks, then he sprang into action. Throwing aside his coat and leaping into the trench, he grabbed a shovel and worked frantically until the trapped men were finally set free. What a lesson for all of us! Masses of humanity are trapped in sin and must be rescued. Although we may express with our words a deep concern over their lost condition, our actions may instead be saying, "Am I my brother's keeper?" (Ge 4:9). God will never accept that attitude. We cannot escape the urgency to aid those who desperately need our help, for "how shall they believe in Him of whom they have not heard?" (Ro 10:14). Join the rescue effort. Your brother is down there! --H G Bosch (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
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Romans 10:2 For I testify (bear witness) about them that they have a zeal for God, but not in accordance with knowledge. (NASB: Lockman) |
Greek: marturo (1SPAI) gar autois hoti zelon theou echousin, (3PPAI) all' ou kat' epignosin; Amplified: I bear them witness that they have a [certain] zeal and enthusiasm for God, but it is not enlightened and according to [correct and vital] knowledge. (Amplified Bible - Lockman) ESV: I bear them witness that they have a zeal for God, but not according to knowledge. (ESV) ICB: I can say this about them: They really try to follow God. But they do not know the right way. (ICB: Nelson) NIV: For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. (NIV - IBS) NKJV: For I bear them witness that they have a zeal for God, but not according to knowledge. NLT: I know what enthusiasm they have for God, but it is misdirected zeal. (NLT - Tyndale House) Phillips: I know from experience what a passion for God they have, but alas, it is not a passion based on knowledge. (Phillips: Touchstone) Wuest: For I bear testimony to them that a zeal for God they have, but not according to a full and accurate knowledge. (Eerdmans) Young's Literal: for I bear them testimony that they have a zeal of God, but not according to knowledge, |
FOR I TESTIFY ABOUT THEM THAT THEY HAVE A ZEAL (heat ardor passion) FOR GOD: marturo (1SPAI) gar autois hoti zelon theou echousin (3PPAI): (2Corinthians 8:3; Galatians 4:15; Colossians 4:13) (2Kings 10:16; John 16:2; Acts 21:20,28; 22:3,22; 26:9,10; Galatians 1:14; 4:17,18; Philippians 3:6)
For (gar) introduces an explanation. Always pause and ponder this strategic term of explanation. Charles Hodge - So far from desiring to exaggerate their evil conduct, the apostle, as was always his custom, endeavored to bring everything commendable fully into view. The word for here has its appropriate meaning, as it introduces the reason for the preceding declaration: “I desire their salvation, for they themselves are far from being unconcerned about divine things.” (Romans 10 Commentary Online) I testify (give a witness) (3140) (martureo from martus = witness, one who has information or knowledge of something and hence can bring to light or confirm something; English ~ martyr) means to give evidence, give testimony, bear record, affirm that one has seen or heard or experienced something or provide information about a person or an event concerning which the speaker has direct knowledge Godet - He seems to be alluding to his conduct of former days, and to say, ‘I know something of it, of that zeal (Commentary on St. Paul's Epistle to the Romans - Online) They have a zeal for God - The had a heated ardor and passion for God. John Witmer says that Israel was called “the God-intoxicated people.” (Ibid) Compare “zeal for your house will consume me” (John 2:17), “zealous for the law” (Acts 21:20), “zealous for God” (Acts 22:3), etc. Principle: Be aware that religious zeal does not necessarily equate with real salvation. Charles Hodge offers a word of the desirable variety of zeal noting that "The Jews had great zeal for God, but it was misdirected and consequently wrong in its moral qualities. Zeal, when correctly directed, however ardent, is humble and amiable. When its object is evil, it is proud, censorious, and cruel. Hence the importance of its being properly guided, not merely to prevent the waste of feeling and effort, but principally to prevent its evil effects on ourselves and others. (Romans 10 Commentary Online) The TSK comments that...
Matthew Henry agrees in essence writing that...
Zeal (2205) (zelos [word study] from zeo = to be hot, to boil [from the sound of bubbling water], figuratively to be fervent or show great enthusiasm; see related studies zeloo; zelotes) was originally a good word which described fervour in advancing a cause or in rendering service. Zelos for example gives us our English word zeal (zealous - filled with intense enthusiasm) which is generally a "good" word which describes eagerness, earnestness, enthusiastic devotion, single-minded allegiance, fervency, eager desire or ardent interest in pursuit of something, but it can take on a negative connotation when it describes a reaction which borders on extreme or fanatical. A T Robertson comments that zelos "In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Robertson, A. Word Pictures in the New Testament) William Barclay makes the point that zelos "is a great word which has come down ("degenerated") in the world. Originally it described a great emotion, that of the man who sees a fine life or a fine action and is moved to emulation (attempt to match or surpass, typically by imitation). But emulation can so easily become envy, the desire to have what is not ours to have, the spirit which grudges others the possession of anything denied to us. Emulation in fine things is a noble quality; but envy is the characteristic of a mean and little mind. (The Daily Study Bible on 2 Corinthians) The Lord Jesus spoke of zeal in His scathing rebuke of the most zealous group of all declaring...
Paul could readily identify with the Jewish zeal for God and the Law, for as known as Saul of Tarsus he had been a notorious and relentless persecutor of the Christians before Jesus confronted him on the road to Damascus (Acts 9:1-20). As Paul reminded the saints at Philippi...
Writing to the Galatians Paul declared "I was advancing in Judaism ( refers to the Jewish way of belief and life, the religious system held by the Jews, the OT teachings, especially the Law of Moses as well as the need for circumcision and Sabbath keeping) beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions." (Galatians 1:14-note) BUT NOT IN ACCORDANCE WITH KNOWLEDGE: all ou kat epignosin: (Ro 9:3; 9:31,32; Psalms 14:4; Proverbs 19:2; Isaiah 27:1; 2Corinthians 4:4,6; Philippians 1:9) But not in accordance with knowledge - The zeal of the Jews was not based on true knowledge. Their zeal was "heat without light". As Witmer says...
A T Robertson adds that...
Wayne Barber explains that the Greek word for knowledge...
Knowledge (1922) (epignosis [word study] from verb epiginosko from epí = upon + ginosko = to know) is a strengthened or intensified form of gnosis and conveys the thought of a more full, larger and thorough knowledge. It also conveys the idea of an intimate and personal relationship than the simple term. Vine says the verb form epiginosko suggests generally a directive, a more special, recognition of the object known than ginosko. Earlier in Romans Paul had used the root word gnosis in describing his Jewish brethren as those who considered themselves to be... a corrector of the foolish, a teacher of the immature, having in the Law the embodiment of knowledge (gnosis) and of the truth you, therefore, who teach another, do you not teach yourself? You who preach that one should not steal, do you steal? (see notes Romans 2:20; 21) In contrast to gnosis, epignosis refers to exact, complete, thorough, accurate, experiential knowledge (see note above for Wayne Barber's illustration of the experiential aspect of epignosis), not just abstract, intellectual, head knowledge of God or even facts about Him. Epígnosis always describes moral and religious knowledge in the NT and especially refers to full and comprehensive knowledge of God’s will that rests on the knowledge of God and of Christ found today in His Word. Alford quotes Delitzsch as saying: “When epignosis is used, there is the assumption of an actual direction of the spirit to a definite object and of a real grasping of the same: so that we may speak of a false gnósis, but not of a false epignosis. And the Writer (of Hebrews - referring to He 10:26 [see note]) Wuest writes that "the Jew’s zeal for God was not conditioned nor characterized by a complete but a partial, insufficient knowledge, which because insufficient, led them astray as to the method whereby they could appropriate salvation. Paul proceeds to show in verse 3 that this insufficiency lay in their ignorance of God’s righteousness. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans) Hodge adds that "What the Jews lacked was epignosis — correct knowledge and appreciation. The knowledge the Jews had was neither enlightened nor wise — neither right about its objects, nor correct in its character. The former idea is principally intended here. The Jews were zealous about their law, the traditions of their fathers, and the establishment of their own merit. How naturally would a zeal for such objects make men place religion (Ed: instead of "relationship") in the observance of external ceremonies and be connected with pride, censoriousness, and a persecuting spirit. However, insofar as this zeal was a zeal about God, it was preferable to indifference and is therefore mentioned by the apostle with qualified commendation. (Romans 10 Commentary Online) Tragically, many "religious" people make the same mistake that Israel made. They think that their "religious deeds" will gain them merit with God and will save them, but these very practices (just as they did with the Jews) will actually keep them from being saved by the "true knowledge" of Jesus Christ and the "true knowledge" of how one is credited with the perfect righteousness of Christ. Many of these individuals are obviously sincere and devout and even zealous, but all of their sincerity, devotion and zeal will not save their soul for Paul plainly stated by the works of the Law no flesh will be justified in His sight (see note Romans 3:20) The Jews had a some knowledge (gnosis) and were intellectually aware of the outward demands of God’s law. But they did not have the discerning spiritual knowledge (epignosis) that comes only from a saving relationship to God. They had the kind of superficial religious knowledge, about which Paul gave this warning "Knowledge makes arrogant" (1 Corinthians). They had knowledge but not the godly knowledge that both comes from and produces humility and holiness. James alluded to the need for a humble heart writing...
S Lewis Johnson writes that...
Beloved, the solution to the salvation question is not a program, but a Person, the Lord Jesus Christ Who is presented in the Gospel. Steven Cole - Religious people miss salvation because they think that their good works will satisfy God’s demand for righteousness, so they don’t trust in Christ for righteousness....Sometimes we see people who are atheists or blatantly anti-Christian and we think, “They will never come to faith in Christ!” But then we see good, nice, religious people and think, “They don’t need to come to Christ.” Wrong on both counts! Jesus was a friend to the corrupt tax collectors and immoral prostitutes because He knew that they were sick and needed Him as a spiritual physician (Luke 5:30-32). But the religious Pharisees were not good enough to get into heaven by their religiosity. They needed the new birth if they wanted to see the kingdom of God (John 3:3). So if you have religious family or friends, don’t assume that they’re saved just because they’re religious. Pray for God to convict them of their pride and self-righteousness, so that they will see their need for salvation. Religious people often miss salvation in spite of their zeal for God, because their zeal is not in accordance with knowledge (10:2). Romans 10:2: “For I testify about them that they have a zeal for God, but not in accordance with knowledge.” Paul himself had been more zealous for his Jewish religion than most of his contemporaries, but it resulted in his persecuting the church (Gal. 1:13-14). In our day, Muslims are zealous for God as they understand Him, but their zeal causes them to kill Christians and even family members who profess faith in Christ. Jehovah’s Witnesses are zealous for God, but they promote the fatal view that Jesus is not fully God, and so their zeal only increases their condemnation. We live in a day that disparages absolute truth and doctrinal precision. The cultural belief is that each person should determine his own truth. What’s true for you may not be true for me, and vice versa. So we should “co-exist,” as the bumper sticker preaches. If that means that we should be civil and polite towards one another, of course that is true. But if it means that it doesn’t matter whether you’re a Buddhist, Hindu, Christian, or atheist, it is fatally flawed! Just as it matters greatly whether you take the exact drug that the doctor has prescribed in the exact amounts at the proper times, so it matters eternally whether you believe in Jesus Christ as the eternal Son of God who took on human flesh, died for your sins, and was raised from the dead. If you are zealous for a different “Jesus” or a way of salvation other than faith alone in Christ alone, Paul says that you are to be damned (Gal. 1:6-9). All roads do not lead to the top. Being sincere or zealous is not enough. Good intentions are not good enough if they are mistaken about the truth of the gospel. Religious zeal must always be tested against the core truth of the unchanging gospel. (Martyn Lloyd-Jones, Romans: Saving Faith [Zondervan], 10:20-25 gives numerous tests of false and true zeal.) (Why Religious People Miss Salvation Romans 10:1-4) |
Romans 10:3 For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God. (NASB: Lockman) |
Greek: agnoountes (PAPMPN) gar ten tou theou dikaiosunen, kai ten idian [dikaiosunen] zetountes (PAPMPN) stesai, (AAN) te dikaiosune tou theou ouch hupetagesan; (3SAPI) Amplified: For being ignorant of the righteousness that God ascribes [which makes one acceptable to Him in word, thought, and deed] and seeking to establish a righteousness (a means of salvation) of their own, they did not obey or submit themselves to God's righteousness. (Amplified Bible - Lockman) ESV: For, being ignorant of the righteousness that comes from God, and seeking to establish their own, they did not submit to God's righteousness. (ESV) ICB: They did not know the way that God makes people right with him. And they tried to make themselves right in their own way. So they did not accept God's way of making people right. (ICB: Nelson) NIV: Since they did not know the righteousness that comes from God and sought to establish their own, they did not submit to God's righteousness. (NIV - IBS) NKJV: For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God. NLT: For they don't understand God's way of making people right with himself. Instead, they are clinging to their own way of getting right with God by trying to keep the law. They won't go along with God's way. (NLT - Tyndale House) Phillips: They do not know God's righteousness, and all the time they are going about trying to prove their own righteousness they have the wrong attitude to receive his. (Phillips: Touchstone) Wuest: For, being ignorant of the righteousness of God and seeking to set up their own private righteousness, to the righteousness of God they have not subjected themselves. (Eerdmans) Young's Literal: for not knowing the righteousness of God, and their own righteousness seeking to establish, to the righteousness of God they did not submit. |
FOR NOT KNOWING ABOUT GOD'S RIGHTEOUSNESS: agnoountes (PAPMPN) gar ten tou theou dikaiosunen: (Ro 1:17, 3:22, 26, 5:19, 9:30-See notes Romans 1:17; 3:22; 3:26; Romans 5:19; Romans 9:30) (Psalms 71:15,16,19; Isaiah 51:6,8; 56:1; Jeremiah 23:5,6; Daniel 9:24; John 16:9,10; 2Corinthians 5:21; 2Peter 1:1)
TWO TYPES OF For (gar) (term of explanation) - Paul explains the "root cause" for the failure of the Gospel among the Jews - It was their ignorance of the righteousness of God and their substitution of man's righteousness. James Denney - All men need and crave righteousness, and the Jews, in their ignorance of God's, sought to establish a righteousness of their own. Their own is the key to the situation. Their idea was that they could be good men without becoming God's debtors, or owing anything at all to Him. Such an idea, of course, shows a complete ignorance of the essential relations of God and man, and when acted on fatally perverts life. It did so with the Jews. When the Gospel came, revealing the righteousness of God -- that for which man must be absolutely indebted to God's grace, and which he can never boast of as "his own" --- it cut right across all the habits and prejudices of the Jews, and they did not submit themselves to it. Paul interprets the position of his nation through recollection of his own experience as a Pharisee -- no doubt rightly on the whole. (Romans 10 - The Expositor's Greek Testament). Not knowing (50) (agnoeo [word study] from a = not + noéo = perceive, understand) means to not know, to be unaware of and to be ignorant of, this latter nuance being most applicable to Israel who should have known better since she had the Law and the Covenants, etc. But she refused to think about or pay attention to what had been so clearly stated in the Old Testament. (Note the present tense = continually not knowing) Robertson comments that this is...
Not knowing of God's method of justification whereby one is declared righteous (to be in right standing before the wholly, Holy Righteous One), that this justification was not possible by works (works of the Law, works of the flesh, self effort, being good enough, etc) but only by grace through faith in the Righteous One. Hodge sums up this passage emphasizing that "The Jews’ great mistake was over the method of justification. Ignorance on this point implied ignorance of the character of God, of the requirements of the law, and of themselves. It was, therefore, and is and must always continue to be a crucial point. Those who err here, err fatally; and those who are right here cannot be wrong about other essential truths. (Romans 10 Commentary Online) Righteousness (1343) (dikaiosune [word study] from dikaios = just, righteous = root idea of conforming to a standard or norm) is derived from a root word that means “straightness.” It refers to a state that conforms to an authoritative standard or norm and so is in keeping with what God is in His holy character. Righteousness is a moral concept. God’s character is the definition and source of all righteousness. God is totally righteous because He is totally as He should be. The righteousness of human beings is defined in terms of God’s. Righteousness in Biblical terms describes the righteousness acceptable to God and thus which is in keeping with what God is in His holy character. Rightness means to be as something or someone should be. In short, the righteousness of God is all that God is, all that He commands, all that He demands, all that He approves and all that He provides (through faith in the gospel of Jesus Christ, the perfectly Righteous One.). Wayne Barber explains that...
The psalmist knew about God's righteousness proclaiming...
Jeremiah prophesied of the Righteous One writing "Behold, the days are coming," declares the LORD, "When I shall raise up for David a righteous Branch; and He will reign as King (in His Messianic Kingdom, the Kingdom of God on earth) and act wisely and do justice and righteousness in the land. In His days Judah will be saved (this speaks of course about His second coming to set up His Millennial kingdom), and Israel will dwell securely (this promise shall be fulfilled to Israel [those who of Israel who believe in Messiah] in the Millennium); and this is His name by which He will be called, 'The LORD our righteousness." (Jeremiah 23:5,6) Israel was ignorant of God's way of making people right with Himself, not because they had never been told, but because they refused to learn, as Paul had alluded to earlier in a chapter addressed especially to the Jew...
There is an ignorance that comes from lack of opportunity, but Israel had had many opportunities to be saved. In their case, it was an ignorance that stemmed from willful, stubborn resistance to the truth. They would not submit to God. They were proud of their own good works and religious self-righteousness, and would not admit their sins and trust the Saviour. Paul had made the same mistake before he met the Lord (see notes beginning at Philippians 3:1). Righteousness - Vine's Expository Dictionary of NT Words Righteousness - Bridgeway Bible Dictionary Righteousness - Baker's Evangelical Dictionary of Biblical Theology Righteousness - Hastings' Dictionary of the Bible Righteousness - Hastings' Dictionary of the New Testament Righteous, Righteousness - Hastings' Dictionary of the New Testament Righteousness of God, the - Torrey's Topical Textbook Righteousness Imputed - Torrey's Topical Textbook Righteousness - Torrey's Topical Textbook Righteousness - Holman Bible Dictionary Righteousness - International Standard Bible Encyclopedia Righteousness - Girdlestone's Synonyms of the Old Testament Right and Righteousness - The 1901 Jewish Encyclopedia FRUITS OF Righteousness: Deuteronomy 6:25; Joshua 22:31; Psalm 1:3; 15:1-5; 24:3-5; 101:3,4; 106:3; 112:4-8; Proverbs 2:5-20; 10:2,16; 11:5,6,18,19,30; 12:28; 13:6; 14:34; 21:3; 29:7; Isaiah 28:17; 32:16-18; 33:15-17; 55:12,13; 58:6-14; 62:1; Ezekiel 18:5-9; 33:15; Daniel 12:3; Hosea 10:12; Malachi 3:3; 4:2; Matthew 5:20; 12:35,50; Mark 3:33-35; Luke 3:10-14; 8:15; John 3:21,33; 8:47,49; 13:35; 14:21-24; 15:4,5,8,12; Acts 9:36; 11:29,30; 19:19; Romans 5:1-5; 6:19-22; 7:4-6; 8:4-6; 14:17-19; 15:1-7; 1 Corinthians 4:19,20; 12:3; 13:1-13; 2 Corinthians 2:17; 7:10,11; 9:10; 10:5; 13:5; Galatians 4:6; 5:22,23; 6:7,8; Ephesians 1:13,14; 5:9; Philippians 1:11,27-29; 2:13; 3:12-14; 4:11-13; Colossians 1:12,13; 3:3,5,9-17; 1 Thessalonians 1:3,9,10; 2 Thessalonians 1:3-5; 1 Timothy 2:9,10; 5:9,10; 2 Timothy 2:22; 4:6-8; Titus 2:2,11,12; 3:14; Philippians 1:5,6; James 1:27; 2:14-26; 3:11-18; 1 Peter 3:1-11,14; 4:2; 2 Peter 1:5-9; 1 John 2:3-6,10,11,24,29; 3:3,6,7,9-11,14,17-24; 4:4-21; 5:1-5,10,13,18; 2 John 1:9; 3 John 1:11; Revelation 2:2,3,19 Steven Cole - Religious people often miss salvation because they do not know about God’s perfect righteousness and so they seek to establish their own righteousness (10:3). Romans 10:3: “For not knowing about God’s righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.” Paul does not mean that the Jews did not know that God is righteous. Anyone familiar with the Old Testament would know that. He means that the Jews did not understand God’s saving righteousness, namely, that He imputes righteousness to the one who believes in His appointed substitute. The ESV and NIV both capture the sense of the genitive. Rather than being possessive (NASB), it is a genitive of source: “being ignorant of the righteousness that comes from God” (ESV). Paul explains this with regard to his own conversion (Phil. 3:9), “not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith.” This perfect imputed righteousness was revealed to the Jews in Genesis 15:6, “Then he [Abram] believed in the Lord; and He reckoned it to him as righteousness.” Paul cited that text in Romans 4:3 and expounded on it in that chapter. So the ignorance of the Jews was not due to lacking information. It was willful ignorance stemming from their pride in keeping the Law. The Pharisees proudly thought that they were keeping the Law because they didn’t murder (unless they had “good” cause, as when they murdered Jesus!) and they didn’t commit adultery. But Jesus convicted them by showing that God looks on the heart (Matt. 5:21-30). To be sinfully angry with your brother is to murder him. To lust after a woman in your heart is to commit adultery with her. And so the problem with the religiously proud Jews was, “they did not subject themselves to the righteousness of God.” To do so, they would have had to admit that they were sinners and that their good works could never justify them. They would have had to admit that all their good deeds were as filthy rags in God’s sight (Isa. 64:6). James Boice (Romans: God and History [Baker], 3:1161) uses the analogy of a woman who is dying of a disease and refuses to go to a doctor because she insists that she looks fine when she puts on her makeup. Yes, her face may look fine with her makeup on, but she needs to deal with the internal disease. Yes, religious people may look good with all their good deeds. But if they do not submit to their need for God’s perfect righteousness credited to their account, their good deeds are just makeup. Thus religious people often miss salvation in spite of the prayers and concern of godly people for their salvation. They miss salvation because their zeal for God is not in line with knowledge. They miss salvation because they do not know about God’s righteousness and so they seek to establish their own. (Why Religious People Miss Salvation Romans 10:1-4) AND SEEKING TO ESTABLISH THEIR OWN: kai ten idian zetountes (PAPMPN) stesai (AAN): (Romans 9:31,32; Isaiah 57:12; 64:6; Luke 10:29; 16:15; 18:9, 10, 11, 12; Galatians 5:3,4; Philippians 3:9; Revelation 3:17,18) Seeking (2212)(zeteo) implies giving attention and priority to and deliberately pursuing after. The most common sense of this word is to "seek". Webster says that to seek means to go in search or quest of, to look for, to try to discover, to search for by going from place to place. To inquire for; to ask for; to solicit; to endeavor to find or gain by any means. Establish their own - Or set up their own. The picture is of a righteousness which is in "competition" if you will with God's! Truly the height of arrogance! Wayne Barber explains that...
Vincent comments that their establishment of their own righteousness indicates "their pride in their endeavor. They would erect a righteousness of their own as a monument to their own glory and not to God’s." Their own - Their own righteousness. There is a righteousness which is according to God and a righteousness that is according to man. Paul refers here to the latter type of righteousness ("their own"). It is a works based, legal ("manmade") righteousness, which is best known as self-righteousness. As such, it represents man's futile efforts to work out accomplish under the law a character in one's persona which hopefully will be pleasing to God. The Pharisees are the prototype of self-righteousness. Matthew Henry writes their own righteousness refers to "a righteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God.
Tragically, believers can also fall into this same trap in the practice of their daily sanctification (listen to Pastor Ray Stedman's excellent message on Legalism - Mp3) [or read the Transcript - but you will miss the inflection and passion of his verbal delivery]). They would fully agree they could have done nothing to enter the Kingdom of God other than come in by grace through faith. But once they are in the Kingdom, they often fall into the subtle trap of beginning to try to keep rules and regulations, in an attempt to make themselves (they think) more acceptable to God. Even "good things" like quiet time, Bible memorization, Bible study, witnessing, etc. can be twisted and turned into a fleshly attempt to "grow in grace" (the ultimate paradox...growing in grace by self effort!). We as believers can then become like the Jews, seeking to establish our own righteousness, rather than working out our salvation in loving, Spirit enabled obedience to God's will and word. We must continually remember that we entered by grace, we stand by grace, we run by grace, we grow by grace, and we shall finish by grace. There is no other way than by amazing grace, God's unmerited favor. John in describing the bride of Christ wrote...
So John teaches that clearly saints do righteous acts, but they are not self-righteous acts but are "Spirit wrought" righteous acts, acts done in saints who are abiding in the Vine, walking in the Spirit, etc. In contrast Paul teaches that...
Paul goes on to explain the right way to righteousness writing...
In Isaiah God gave a clear estimate of the value of one's own righteous acts...
In a verse familiar to most Christians Isaiah wrote (in the context of asking "shall we be saved")...
In the NT the ignorance of Israel continued, as indicated by the interchange between Jesus and a certain lawyer who was
Jesus saw through all attempts of the Jews seeking to establish their own righteousness as show by His interchange with...
And who can forget the classic contrast between he Pharisee and the Publican
When the Spirit opened Paul's eyes to see the way to God's righteousness he wrote
THEY DID NOT SUBJECT THEMSELVES TO THE RIGHTEOUSNESS OF GOD: te dikaiosune tou theou ouch hupetagesan (3SAPI): (Job 33:27; Lamentations 3:22; Luke 15:17, 18, 19, 20, 21) Paul explains that Israel does not have an "information" problem but a moral (heart) problem. Not (ou) signifies absolute negation. They "absolutely did not subject themselves" is the idea. Matthew Henry - The nature of their unbelief. They have not submitted themselves to the righteousness of God, that is, they have not yielded to gospel-terms, nor accepted the tender of justification by faith in Christ, which is made in the gospel. Unbelief is a non-submission to the righteousness of God, standing it out against the gospel proclamation of indemnity. Have not submitted. In true faith, there is need of a great deal of submission; therefore the first lesson Christ teaches is to deny ourselves. It is a great piece of condescension for a proud heart to be content to be beholden to free grace; we are loth to sue sub forma pauperis-as paupers. S Lewis Johnson - The apostle now explains what the error of the Jew was, but he does it negatively. He tells the Romans how not to be saved in his review of the failure of Israel. Their mistake lay in seeking to establish their own righteousness by good works before God and in failing to receive as a free gift the righteousness of God. They did not realize that they were sinners and could not earn a righteous standing before God. In this they were ignorant of God's righteousness. The Jews, like a wrecked auto by the sign of a steep curve in the road ahead, were a warning to all that salvation is impossible to religious, zealous people who think that they do not need a Redeemer, but can stand by their own good works. The Jews are the living illustration that men may come to grief over Jesus Christ, if they fail to see why He had to come (cf. Gal. 2:21). Luthi has some good words here -- "It is as if, having received the gift of 'Moses and the prophets,' they have refused to allow God to give them the Redeemer in Christ. At the point where God intends the very best for them, they turn down His offer. They will not 'submit to God's righteousness' (Ro 10:3). The Jews are afraid of the new wine, which is evidently too strong for them: they prefer to stick to the old order of things. They have found pearls of God in the Law and the prophets, but now that God wants to give them the one pearl of great value they draw back their hands." (Johnson adds) "They loved their legal righteousness and set about establishing their own righteousness out of pride and arrogance." Subject (5293)(hupotasso [word study] from hupó = under + tasso = arrange in orderly manner) means literally to place under in an orderly fashion. Hupotásso means to submit (to yield to governance or authority), to place in subjection, to put oneself under orders, to obey. This use is in the passive voice with a middle sense which signifies the voluntary subjection of oneself to the will of another, in this case to the will of God regarding the Gospel way of obtaining righteousness. Hupotásso was a military term meaning to draw up in order of battle, to form, array, marshal, both troops or ships. Hupotásso meant that troop divisions were to be arranged in a military fashion under the command of the leader. In this state of subordination they were now subject to the orders of their commander. Thus, it speaks of the subjection of one individual under or to another. Hupotasso was also used to describe the arrangement of military implements on a battlefield in order that one might carry out effective warfare! In Leviticus God explains...
Nehemiah agrees that the problem with Israel was not God's fault writing...
In Daniel's prayer, in the context of Judah's exile in Babylon, this great saint confesses...
People cannot come to Jesus without the right "information" about the gospel but "information" alone is not enough to save anyone! There must be a radical submission to the righteousness of God, manifest in the Righteous One Christ Jesus, this submission being accompanied by a putting away of our own worthless righteousness. In short as Jesus Himself declared one must
The godly Presbyterian preacher, Robert Murray McCheyne, was passing out tracts one day and handed one to a well-dressed lady. She gave him a haughty look and said,
In his kind way, McCheyne replied,
Israel’s rejection by God was not due to arbitrary divine election, as though He had withheld His grace from His chosen people. He blessed Israel with
Of all people on earth, Israel was "entrusted with the oracles of God." (see note Romans 3:2) In short, Israel was responsible for her rejection by God, Who made every effort to bring her to Himself. The tragedy in the history of Israel was squandering the immeasurable privilege of having directly received the very Word of God, first His written Word and then tragically His living Word, God’s only Son, Jesus Christ. To sum up this verse, Paul describes the righteousness provided by God, which is a righteousness that cannot be earned by man's attempts to keep the law or perform "good" works. Only faith in Christ's righteousness is able to impute His perfect righteousness to a sinner's account, and this was a truth to which most of Israel failed to submit. Remember that not all in Israel failed to submit, for their was always a believing Jewish remnant (note). Righteousness - Christianity is unique and is distinctly different from Judaism and every other world religion ("-ism") by virtue of the fact that Christianity alone recognizes that the righteousness God demands cannot be earned, but must be received as a free gift by grace through faith. God's way versus man's way - human pride stumbles over this humbling truth. As Wayne Barber says...
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Romans 10:4 For Christ is the end of the law for righteousness to everyone who believes. (NASB: Lockman) |
Greek: telos gar nomou Christos eis dikaiosunen panti to pisteuonti. (PAPMSD) Amplified: For Christ is the end of the Law [the limit at which it ceases to be, for the Law leads up to Him Who is the fulfillment of its types, and in Him the purpose which it was designed to accomplish is fulfilled. That is, the purpose of the Law is fulfilled in Him] as the means of righteousness (right relationship to God) for everyone who trusts in and adheres to and relies on Him. (Amplified Bible - Lockman) ESV: For Christ is the end of the law for righteousness to everyone who believes. (ESV) ICB: Christ ended the law, so that everyone who believes in him may be right with God. (ICB: Nelson) NIV: Christ is the end of the law so that there may be righteousness for everyone who believes. (NIV - IBS) NKJV: For Christ is the end of the law for righteousness to everyone who believes. NLT: For Christ has accomplished the whole purpose of the law. All who believe in him are made right with God. (NLT - Tyndale House) Phillips: For Christ means the end of the struggle for righteousness-by-the-Law for everyone who believes in him. (Phillips: Touchstone) Wuest: For the termination of the law is Christ for righteousness to everyone who believes. (Eerdmans) Young's Literal: For Christ is an end of law for righteousness to every one who is believing, |
FOR CHRIST IS THE END OF THE LAW FOR RIGHTEOUSNESS: telos gar nomou Christos eis dikaiosunen: (Ro 3:25, 26, 27, 28, 29, 30, 31; 8:3,4; Hebrews 9:7, 8, 9, 10, 11, 12, 13, 14; 10:8, 9, 10, 11, 12,14)
The Greek word order is striking in this passage, as the first word is "end" (telos), which could be read as follows "for the end of the law (is) Christ". The end (5056) (telos) means an end, term, a termination, a completion, a consummation, a goal achieved, a result attained, or a realization. How is Christ the end of the law for righteousness? Vincent summarizes three possible answers...
Garland agrees with Vincent's proposal that interpretation #3 is the most viable, writing...
Denney agrees that Paul's intended meaning is interpretation #3, the idea of termination writing that...
John MacArthur explains that "Paul cannot be speaking of Christ’s historical fulfillment of the law (Interpretation #2), as important as that truth is. Christ did indeed historically fulfill the law and the entire Old Covenant by His perfect, sinless life—whether anyone believed in Him or not. But that accomplishment does not provide anyone else with saving righteousness. Rather, as indicated at the end of verse 4, Paul is saying that belief in Christ as Savior and Lord brings to an end the sinner’s futile quest for righteousness through his own imperfect attempts to fulfill the law (interpretation #3). When a sinner receives Christ, he also receives the gift of Christ’s own righteousness." S Lewis Johnson adds that...
Paul's message in the synagogue at Pisidian Antioch (Roman province in Asia Minor, modern day Turkey) on the Sabbath helps us understand Christ being the "end of the Law for righteousness", for Paul declared...
Guzik adds a qualifying comment regarding the law noting that...
Charles Hodge has an excellent summary of the three possible meanings of the end (note that Hodge's points #1, #2 and #3 correspond exactly to those of Vincent mentioned at the beginning of this note) writing...
Wiersbe - Christ is the end of the Law in the sense that through His death and resurrection, He has terminated the ministry of the Law for those who believe. The Law is ended as far as Christians are concerned. The righteousness of the Law is being fulfilled in the life of the believer through the power of the Spirit (Ro 8:4-note); but the reign of the Law has ended (Ep 2:15-note; Col 2:14-note). “For ye are not under the Law, but under grace” (Ro 6:14-note). Christ is the end - Writing to the church at Corinth Paul explained that in Him came perfect righteousness, something not available to sinners through the law...
Christ is the termination of the Law for all to believe...
Wayne Barber explains Christ as the end of the law for righteousness...
TO EVERYONE WHO BELIEVES: panti to pisteuonti (PAPMSD): Everyone (pas) is singular referring to each and every one individually. We must each make a personal decision for Christ. Hodge paraphrases this passage and then explains the meaning (note especially his caveat regarding the abolition of the law)...
Believes (4100) (pisteuo from pistis; pistos; related studies the faith, the obedience of faith) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. Pisteuo is in the present tense which signifies this is their "lifestyle" - they continually believe (not in their own power but enabled by the indwelling Spirit). Vincent notes that pisteuo "means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion." Biblical faith is not synonymous with mental assent or acquiescence which by itself is a superficial faith at best and not genuine (saving) faith. For example, the apostle John distinguishes two types of believing using the same verb pisteuo, a genuine belief leading to salvation and a superficial profession which is not saving belief.
In another example of believing that falls short of genuine saving belief John records that when Jesus spoke to the Jews "who had believed (pisteuo) Him" (John 8:31) but as their subsequent actions demonstrated their belief was not genuine for Jesus accused them declaring "you are seeking to kill Me" (John 8:40) and after several heated exchanges, these same "believing" Jews "fulfilled prophecy" and indeed sought to kill Jesus, picking
Steven Cole - Religious people miss salvation when they do not trust in Christ as their righteousness (10:4). Romans 10:4: “For Christ is the end of the law for righteousness to everyone who believes.” This is a wonderful verse, but unfortunately it is one of the most disputed verses in all of Paul’s letters (Thomas Schreiner, Romans [Baker], p. 544). The problem is that the word “end” (Greek, telos) has different nuances of meaning. It can mean “termination,” in the sense that Christ ended the Mosaic Covenant when He inaugurated the New Covenant. It can mean “goal,” in the sense that the law existed to point people to Christ (Gal. 3:23-25). Or, it can mean “fulfillment” or “culmination,” in the sense that all of the Old Testament types, rituals, and sacrifices pointed to and were fulfilled in Christ (Matt. 5:17). All of those nuances are true with regard to Christ, but the difficult question is, “Which meaning does Paul intend in Romans 10:4?” Douglas Moo (The Epistle to the Romans [Eerdmans], pp. 637-642) argues that two nuances are intended, namely that Christ is the termination of the Law of Moses and that He is the culmination of all that the Law anticipated. But Thomas Schreiner is probably correct when he argues that based on the relationship between Ro 10:3 & Ro 10:4, it means “termination” in an experiential sense. In other words, in 10:4 Paul is responding to the specific Jewish error mentioned in 10:3, that they used the law to try to establish their own righteousness. Thus in Ro 10:4 Paul is saying (ibid., p. 547), “Those who trust in Christ cease using the law to establish their own righteousness.” In line with that, Everett Harrison argues (The Expositor’s Bible Commentary, ed. by Frank Gaebelein [Zondervan], 10:111), “Paul’s contention regarding the Jew (Ro 10:3) is not the incompleteness of his position, which needed the coming of Christ to perfect it, but the absolute wrong of that position, because it entailed an effort to establish righteousness by human effort rather than by acceptance of a divine gift.” John MacArthur agrees (The MacArthur Study Bible, New American Standard Bible, Updated Edition [Nelson Bibles], p. 1680), “Paul means that belief in Christ as Lord and Savior ends the sinner’s futile quest for righteousness through his imperfect attempts to save himself by efforts to obey the law.” So Ro 10:3-4 are saying that either you are seeking to be right with God by establishing your own righteousness through good deeds and morality (Ro 10:3), in which case you will miss God’s salvation, because all such attempts fall short. Or, you will recognize that you need perfect righteousness to stand before God. Thus you will abandon your own attempts to establish your righteousness and trust in Christ alone to be your righteousness (Ro 10:4). His perfect righteousness is credited to your account, so that God declares you to be righteous or justified. God’s way of salvation is not the way of the sweet little old lady, the way of being a good, religious person, because you can never be good enough. One sin disqualifies you from getting into heaven, no matter how much you try to counterbalance it with good works. We’re all born with the terminal “disease” of sin, which grows progressively worse as we age. Don’t be deceived into thinking that the “makeup” of good works will avert the judgment of God, who knows the thoughts and intentions of our hearts. God’s way of salvation is to trust in Jesus Christ so that the righteousness of God is imputed to your account. As Paul put it (Rom. 3:24), “Being justified as a gift by His grace through the redemption which is in Christ Jesus.” Have you received that gift? (Why Religious People Miss Salvation Romans 10:1-4) S Lewis Johnson sums up this section calling us to...
><> ><> ><> Christ - The End of the Law - Finished! - Outside Madrid stands an ancient monastery where the kings of Spain have been buried. The architect designed an elongated arch so flat that the reigning monarch insisted it could not hold the structure above it. Against the architect's protest, the king ordered that a column be placed underneath the arch as a safety precaution. After the king died, the architect revealed that he had deliberately made the column a quarter of an inch too short--and the arch had never sagged! Nothing need be, or can be, added to the finished work of Christ on Calvary to sustain the weight of the world's salvation. Our Savior's cry from the cross, "It is finished!" (Jn. 19:30), is a translation of a single Greek word which more literally could be rendered as "Ended!" "Completed!" or "Accomplished!" That one word tells of the greatest miracle our Lord performed, the work of redeeming a lost world. Because our redemption was perfectly finished, it is impossible for us to add even one submicroscopic work of our own to what was already done on the cross. With utter assurance, then, we can rest our eternal hope on that one all-important word, "Finished!" —Vernon C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved) ><> ><> ><> We are saved not by what we do but by what Christ has done Play Free From the Law |