A Commentary on Romans Chapter 10 by Robert Haldane Paul was fully aware that the doctrine of the sovereignty of God and the rejection of the Jews and the preaching of salvation to the Gentiles would greatly offend his countrymen. He accordingly begins his chapter with an acknowledgment of their sincerity as actuated by his will of God, but before prosecuting the subject of God's sovereignty further, He more particularly recurs to their unbelief, to which in the preceding chapter he had already alluded. This leads him to remark the contrast between the righteousness of the law and the righteousness of faith. Next, he insists on the free invitations of the gospel, which proclaim salvation to all of every nation who believe, and from this takes occasion to point out the necessity of preaching it to the Gentiles. The Gentiles as he had before proved, were among the children of the promise made to Abraham. And it was only by means of the gospel that they could be brought to the knowledge of Christ, through which alone the promise to them could be fulfilled. Studying notwithstanding the objections of the Jews, he therefore urges and enforces it by referring to the scriptures, while he answers the objection that the gospel had not been generally received. In the last place, he proves by the testimony of the prophets, that the rejection of Israel and the ingathering of the Gentiles had been long before predicted, and concludes the chapter by showing that the Jews had both heard and rejected the gracious and long-continued invitations to reconciliation with God. In the whole of this chapter, Paul treats in a practical way what in the preceding one he had chiefly referred to the sovereignty of God, to which he afterwards reverts. We here see a beautiful example in Paul of the meekness and gentleness of the Lord Jesus Christ, who prayed for his murderers. The Jews consider Paul as one of their greatest enemies. They had persecuted him from city to city. Again and again they had attempted his life and had succeeded in depriving him of his liberty. Yet his affection for them was not diminished. He prayed for them. He accommodated himself to their prejudices as far as his obedience to God permitted, and thus he labored by all means to save some. He here assures those to whom he writes of his cordial goodwill towards Israel and of his prayers to God that they might be saved. Romans chapter 10, verse 1. Brethren, my heart's desire and prayer to God for Israel is that they might be saved. Those here addressed are the brethren in Christ, to whom Paul wrote, and not the Jews in general, who were his brethren in the flesh. There is no doubt, but by apostrophe, he might address the unbelieving Jews. But there is nothing like an apostrophe here, nor is there any need of such a supposition. Whoever was addressed, a sentiment would be equally well understood by the unbelieving Jews who should read or hear the epistle. My heart's desire and prayer to God. It is of great importance to remove prejudices as far as possible and to show goodwill to those whom we wish to benefit by the publication of divine truth. We see here the love of a Christian to his bitterest enemies. Paul was abused, reviled, and persecuted by his countrymen. Yet he not only forgave them, but constantly prayed for their conversion. Unbelievers often accuse Christians, though very falsely, as haters of mankind, because they faithfully declare that there is no salvation but through faith in Christ. Here we should especially remark that while the salvation of his countrymen was the desire of Paul's heart, And while he was endeavoring in every way possible to call their attention to the gospel, he did not neglect to offer up prayer for them to God. Other means, as we have opportunity, should not be left untried. But prayer is at all times in our power, and in this we should ever persevere. When we are shut out from access to man, we have always access to God, and with him is a residue of the Spirit. In this study, we learn from the epistles that Paul was ever much engaged for his brethren in Christ. And here we see that he did not neglected in behalf of those by whom he was hated and persecuted. He thus obeyed the injunctions and imitated the example of our blessed Lord. In this verse too, standing in connection with what immediately precedes it. We learn that Paul's faithful enunciation of these doctrines, which by so many are most erroneously considered as harsh towards men and unfavorable to the character of God, apart from being opposed to feelings of the warmest affection for others, is closely and intimately conjoined with them, which he never ceased to pray for and to use all proper means for the conversion of those who either oppose the gospel with violence from some preconceived opinion, Secret things belong to God and none can tell whether or not they are among the number of the elect. No one among the Jews were more opposed to the gospel than Paul himself had been. And every Christian who knows his own heart and who recollects the state of his mind before his conversion should consider the repugnance he once felt to the doctrine of grace. We ought not indeed to treat those as Christians who do not appear to be such. This would be directly opposed to the dictates of charity and would tend to lull them into a false security. But assuredly, none can have such powerful inducements to exercise patience towards any who reject the gospel as they who know who it is that has made them to differ from others. By the grace of God, they are what they are. These considerations have a direct tendency to make them humble and gentle. Those who were elected shall indeed be finally saved, but this will take place through the means which God has appointed. It is on this ground that Paul says, Therefore I endure all things for the elect's sake, that they may also obtain the salvation which is in Christ Jesus with eternal glory. Verse 2 For I bear them record that they have a zeal of God, but not according to knowledge. Paul acknowledged that the Jews had a zeal of God, and so far he approved of them, and was on that account the more interested in their behalf. This had formerly been the case with himself. Acts 26 verse 9 and Galatians 1 verse 14. Their zeal, however, and the sincerity of their attachment to their system was no excuse for their unbelief. Apostle had sorrow for their condemnation, not hope of their salvation on account of their sincerity and zeal. This is an important lesson to thousands who profess Christianity. How often is it said that if a man be sincere in his belief, his creed is of no great importance. His salvation, it is supposed, is not endangered by his ignorance or error. How far on this head does the Apostle Paul differ from those who thus judge? While his love to mankind cannot be doubted. His love to his countrymen appears to have exceeded anything to which the persons alluded to can pretend. Yet he bewails the Jews as under condemnation on account of their ignorance. We see here that men may attend to religion and be much occupied on the subject without being acceptable to God, and that sincerity in air is neither a means of salvation nor an excuse for any man. Nothing but the natural alienation of their minds from God prevents those who possess the Scriptures from understanding the way of salvation. Verse 3. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God. The ground of rejection of the gospel by the Jews was their ignorance of God's righteousness. Had they understood this, they would have ceased to go about to establish their own righteousness. But not understanding that righteousness which God has provided in His Son, they rejected the salvation of the gospel. Moses Stewart translates the word rendered righteousness throughout this passage by the word justification, which is warranted by no authority. Dr. McKnight, who, like Mr. Stewart, denies the imputation of Christ's righteousness, says that the righteousness here spoken of is the righteousness which God appointed at the fall as the righteousness of sinners, which he explains elsewhere to mean faith, saying that God has declared that he will accept and reward it as righteousness. Dr. Campbell of Aberdeen. As has been formally noticed, explains the righteousness here spoken of is that pure scheme of morality, which was truly of God, opposed to the system of morality or righteousness fabricated by the Jews. In this manner do these writers, though each in a different way, make void all that is said throughout this epistle and elsewhere in the scriptures on that most important expression, the righteousness of God. through the revelation of which the apostle declares that the gospel is the power of God and the salvation, Romans 1 17. The righteousness of God, that is, the righteousness provided by God and revealed in the gospel, which is received by faith, by which men are saved, and he who does not submit to this righteousness and humbly receive it, but supposes that he can do something to give him a right to obtain or to merit it, or who attempts to add to it anything of his own, or to substitute in its place his own obedience, more or less, is equally ignorant of the corruption of his own heart, of the holiness of God, and of the perfection of the obedience which the law requires. In this verse, a fatal error is clearly expressed to those who expect to be saved by any works of their own, even when, like the Pharisee who prayed in the temple, they ascribed to God all that they supposed to be good in them. Verse four, for Christ is the end of the law for righteousness to everyone that believes. The apostle here declares what he means by the righteousness of God, to which the Jews would not submit, namely the fulfillment. object and consummation of the law by our Lord Jesus Christ. The End of the Law What the end of the law is, Paul shows in Romans 7 verse 10, when he says it was ordained to life, namely, that the man who does all that it commands should live by it. And what is it that, in the present state of human nature, the law cannot do, it cannot justify, and so give life, because it has been broken. How then did God act? He sent His Son in the likeness of sinful flesh, and condemned sin in the flesh. And why has He done this? The answer is given in chapter 8, verse 4, that the righteousness of the law might be fulfilled in us who are in Him. Thus it is, that Christ is the end of the law for righteousness to everyone that believes. By him is accomplished for all such the whole purpose and object of the law, all its demands being fulfilled, and the end for which it was given attained. Christ thus redeems his people from his curse and procures for them the blessing of life, which under the righteous government of God he confers on all his creatures who are conformed to his holy law. The fallen angels possessed life while they retained their obedience, and Adam, while he held fast his integrity. But this is not the full end of the law, for they apostatized. And them, therefore, the law fell short of attaining its end. But the righteousness imputed to those who believe in Christ is everlasting righteousness. Daniel 9 verse 24. And therefore to them belongs eternal life. Their life is comprised in his life, and he is that eternal life, and when he who is their life shall appear, they shall appear with him in glory. Accordingly, Jesus says, I am calm that they might have life, and that they might have it more abundantly. I have finished, said our blessed Lord in his unnecessary prayer to his father, the work which you gave me to do. And on the cross, just before he expired, he said, it is finished. In each of these passages, the word rendered finished is the same as that which is here translated end, signifying accomplished, consummated, or perfected. In the epistle to the Hebrews, six verse one, the same original word is rendered perfection. The writer there says, let us go on to perfection. to the end or finishing, meaning the consummation or completion of all that the law required, which he shows was found in the sacrifice and work of Jesus Christ. This perfection, this end, was not attained by the Levitical priesthood. For if perfection were by the Levitical priesthood, what further need was there that another priest should rise after the order of Melchizedek? and not be called after the order of Aaron. Hebrews 7 verse 11. Nor was it attained by the legal dispensation which made nothing perfect. Verse 19. Brought nothing to its end or consummation. This is found only in Christ. For by one offering he is perfected forever. Still the same word in the original and all these places. Them that are sanctified. Hebrews 10 verse 14. To prove that Christ is a perfection or end of the law is a great object of the epistle to the Hebrews, which furnishes a complete commentary on the passage before us. That epistle opens with declaring Jesus Christ to be the Son of God. To prove and to establish this grand truth is a foundation of all that the apostle was afterwards to advance, was essential to his purpose. For by no one in the whole universe excepting by him who is infinite could the eternal or everlasting righteousness predicted by Daniel have been brought in. It was in this important truth that Christ is the end of the law for righteousness to everyone that believes. which Paul labors in that epistle to impress on the minds of the Jewish converts for the confirmation of their faith. And it was the ignorance of the same important truth in the great body of the nation which in the chapter before us he laments. The unbelieving Jews vainly went about to establish their own righteousness by their obedience to the law instead of viewing it as a schoolmaster to lead them to or until the coming of Christ. by whom alone it could be and was fulfilled. Matthew 5 verse 18. This verifies what the Apostle says in 2 Corinthians 3 verse 13, that the Gentile of Israel could not look steadfastly to the end, the same word as in the verse before us, of that which is abolished. Christ's end, as is declared in this verse, is the end of the law for righteousness to everyone that believes. For the moment that a man believes in him, the end of the law is attained in that man, that is, it is fulfilled in him, and he is in possession of that righteousness which the law requires, or ever can require, and consequently he has eternal life, John 6, 54. To which the law was ordained, Romans 7, 10. Christ then, by his obedience, has fulfilled the law of God in every form in which men have been under it. that his obedience or righteousness might be imputed as their righteousness to all who believe. He has made him to be sin for us who knew no sin, that we might be made the righteousness of God in him. Second Corinthians five verse 21. This is the only righteousness in which a man can stand before God in judgment, which will be acknowledged in the great day. They and they only who by their works proceeding from that faith, which unites us all to Christ. in which receives this righteousness, are proved to possess it, shall then be pronounced righteous, Matthew 25, 37 and 46. This righteousness is imputed to everyone that believes and to such only. This makes it clear that Jesus Christ has not fulfilled the law for mankind in general, but for those in particular who should believe in his name, John 17, 9 and 20. His atonement and intercession are of the same extent, and are presented for the same individuals. I pray not for the world, but for them which thou hast given me. To live by the law requires, as Moses had declared, that the law be perfectly obeyed. But this to fallen man is impossible. The law knows no mercy. It knows no mitigation. It overlooks not even the smallest breach or the smallest deficiency. One guilty thought or desire would condemn forever. Whoever then looks for life by the law must keep the whole law and thought, word, and deed, and not be chargeable with the smallest transgression. But the righteousness which is of faith speaks in this manner. Say not in your heart who shall ascend into heaven, that is, to bring Christ down from above, or who shall descend into the deep, that is, to bring up Christ again from the dead. We should rather expect contrast in every point of view than coincidence between the law given by Moses and the gospel of Christ. Can there then be any illustration of the receiving of righteousness by faith, which is here the apostle's subject, and the precepts that were given to the Israelites as a shadow of the gospel? Doubtless with all the difference between the law and the gospel, there must be a point of view in which they are coincident, for in such a view it is that he chiefly makes his quotation. Paul alleges a passage to which he refers, Deuteronomy 30 verses 11 to 14, as in a certain respect speaking the language of the righteousness of faith. The language used by Moses described the clearness of the manner of giving the knowledge of the divine requirements to the people of Israel. But though this was its original object, yet it had a further reference to the clearness of the manner of revealing the gospel. For the apostle explains it, that is, to bring Christ down from above. The language then that describes the clearness of the revelation of the precepts of God to Israel was a figure of the clearness of the revelation of the gospel. Moses gave the Israelites a law which was to abide with them for their constant instruction. They were not obliged to send a messenger to heaven to learn how they were to serve God, nor to search out wisdom by their own understanding. Nor had they to send over the seed to distant countries like to heathen for instruction. God by Moses taught them everything with respect to his worship and service in the fullest, clearest, and most practical manner. This is a shadow of the clearness of the revelation of the righteousness received by faith, which we are not left to search for by means through which it can never be obtained. Salvation is brought near to us and proclaimed in the gospel by the death and resurrection of Jesus Christ. The word is in our mouth. We receive the righteousness he has brought, not by any efforts of our own in seeking salvation, in laboring to keep the law of God, but by the belief of that word which was published at Jerusalem, announcing salvation to the guiltiest of mankind. The gospel is contained in figure in every part of the law. The very men are given the law with the shadow of the gospel and typify salvation through a great mediator. And though the New Testament often contrasts the demands of the law with the voice of mercy speaking in the gospel, yet here the gospel also speaks through the law. The reference to what Moses observed with respect to the precepts which he delivered from God to Israel, instead of finding an opposition to the plan of salvation through Christ, finds an illustration which divine wisdom had prepared to shadow it in the mission of the mediator under the law. Wonderful is the wisdom of God manifested in the harmony of the Old and New Testaments. They who do not understand it have labored to show a coincidence merely by accommodation. But the Spirit of God everywhere explains the language of the Old Testament, as in its design appointed by God to be a shadow of things of Christ's kingdom. But though there is a coincidence, there is also a contrast between the law and the gospel. While the language of the law is do and live, The righteousness which it demands, and which man is unable to perform, is, according to the gospel, gratuitously communicated through faith. This righteousness is in Christ, and he is not at a distance, so that we must scale the heavens or descend below the earth. Verse nine, that if you shall confess with your mouth the Lord Jesus, and shall believe in your heart to God risen from the dead, you shall be saved. That if you confess with your mouth The confession of Christ is salvation, but that confession which is salvation is a confession which implies that the truth confessed with the mouth is known and received in the heart. The belief of the heart is therefore joined with the confession of the lips. Neither is genuine without the other, though it may be said that either the one or the other is salvation, because they who believe with the heart will confess with the tongue. If a man says, I believe in Christ, it denies him when put to trial. or confesses him with the lips, yet denies him in his proper character, he neither confesses nor believes Christ. It should always be remembered that if he believes anything different from the testimony of God relating to the person and work of the Savior, he does not believe the gospel, but something, whatever it may be, which can neither sanctify nor save. The gospel alone is the power of God and the salvation to everyone who believes it. has raised him from the dead. Why is so much stress laid on the resurrection? Was not the work of Christ in this world finished by his death? Most certainly it was, but his resurrection was the evidence that it was finished, and therefore the belief of his resurrection is put for that of the whole of his work. The emphasis of the second person throughout this verse should be remarked. The Apostle does not speak indefinitely, but he says emphatically that if you confess with your mouth and shall believe in your heart, you shall be saved. He speaks of everyone so that all may examine themselves, for to everyone believing and confessing salvation is promised, thus teaching each one to apply the promise of salvation to himself by faith and confession. Thus the apostle shows that every believer has as much certain assurance of his salvation as he certainly confesses Christ with his mouth, and as he believes in his heart that the Lord Jesus was raised from the dead. Our assurance of salvation corresponds with the measure of our faith and the boldness of our confession of Christ. Verse 10. For with the heart man believes unto righteousness, and with the mouth confession is made unto salvation. believes unto righteousness, that is to the receiving of righteousness, namely the righteousness of Christ. This righteousness is called the righteousness of faith, Romans 4, verse 13. Not that it is in the faith, but it is so called as being received by faith. As it is said, Romans 3, verse 22. the righteousness which is of by faith, in Philippians 3, 9, the righteousness which is of God by faith. Faith, then, is only the appointed medium or means of our union with Christ, through which we receive this righteousness, and not the righteousness itself. Faith, says the Westminster Confession, justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it. nor as if the grace of faith or any act of it were imputed to him for his justification, but only as it is an instrument by which he receives and applies Christ's righteousness. The expression, faith is counted to him for righteousness, Romans four, verse three, is often supposed to mean is counted to him instead of or as righteousness. But as has been remarked on that text, the literal rendering is not for righteousness, but unto righteousness in conformity with the proper translation is in the verse before us. The faith of the gospel is not a speculation. It is not such a knowledge of religion as may be acquired like human science. This may often have the appearance of true faith, but it is not the substance of things hoped for, the evidence of things not seen. Many things connected with the gospel may be believed by the natural man, and each of the doctrines taken separately may be in some way received by him as notions of lights and colors are received by the blind. But the gospel is never understood and believed except by those who, according to the promise, are taught of the Lord, Isaiah 54, 13, who therefore know the father in him whom he has sent, which is eternal life, John 17, 3. In the parable of the sower, where only the fourth description of persons are represented as having truly and permanently received the word, they are characterized as understanding it, and they only bear fruit. The others understand it not. Matthew 13, 19 to 23, the natural man doesn't receive the things of the spirit of God for their foolishness to him. Neither can he know them because they are spiritually discerned. First Corinthians two verse 14. It is impossible that a man can believe that that to be the word of God, which he regards as foolishness. Verse 13 for whosoever should pull upon the name of the Lord shall be saved. The context in Joel says John Calvin will fully satisfy us that his prediction applies to this passage of Paul. But why should we need anything to convince us of this but the authority of the apostle himself? It is the most pernicious method of interpreting the applications of the Old Testament in the New, to make our perception of their justness the ground of our acknowledging the apostle's conclusion. It may be proper to show how far or how clearly the words of the prophecy establish the particular reference made to the Apostle. But whether we can explain the application or not, the interpretation of the Apostle is as infallible as the prophecy itself. If one will undertake to vindicate the justness of the Apostle's conclusion, another may be inclined to question it, and to allege that the prophecy is not the meaning assigned to it by the Apostle. It is here implied that in order to salvation it is necessary to call on the Lord, and that whoever does so shall be saved. Here, as in other places of Scripture, the name of the Lord signifies the Lord himself. By calling on the name of the Lord, all the parts of religious worship which we render to God are intended. It denotes a full and entire communion with God. He who calls on the name of the Lord profoundly humbles himself before God, recognizes his power, adores his majesty, believes his promises, confides in his goodness, hopes in his mercy, honors him as his God, and loves him as his Savior. As opposed to this sin, vocation is inseparable from all the other parts of religion, To call on the name of the Lord is to place ourselves under His protection and have recourse to Him for His aid. But why does the prophet ascribe deliverance or salvation to calling on the name of the Lord and not merely say, whoever calls on God shall be heard, shall be protected, shall receive His blessing? The reason is that he was treating of the new covenant, which clearly without a veil and without a figure announced the salvation in opposition to the former covenant, which held for temporal blessings. The gospel speaks plainly of salvation. That is to say of eternal happiness, which we should expect after death. He uses the term saved in order to remind us of the unhappy condition in which we were by nature, and to show the difference between our state and that of angels, for the angels live but are not saved. The life of which Jesus Christ is a fountain finds us plunged in death, lost in ourselves, children of wrath, and it has given us under the title of salvation. No one ever called upon the Lord in the scripture sense of this phrase without being saved. It is here, as expressly said, whoever shall call upon the name of the Lord shall be saved, as it is whosoever believes shall be saved. It appears that Paul, when he speaks of calling upon the Lord, refers to the Lord Jesus Christ, whom he had named in the ninth verse. In the same way, he addresses the church at Corinth with all that in every place call upon the name of Jesus Christ, our Lord. And thus calling upon the Lord, a believer like Enoch walks with God. It is not only that he prays to God at state of seasons, his life is a life of prayer. He prays to God everywhere and always. He remembers that Jesus has said henceforth, I call you not servants, but I've called you friends. He serves God therefore in newness of spirit and it goes to him in all occasions as his covenant God, his father and his friend to whom he pours out his heart. makes known all his wants, difficulties, and desires, and consults him on every occasion in manner great and small. From this holy and constant communion, he is not at any time or in any circumstances precluded. In Nehemiah, we have beautiful and encouraging examples both of stated and ejaculatory prayer in unforeseen circumstances. Nehemiah 2 verse 4, in short, of a continual appeal to God. Nehemiah 13 verse 29, Paul commands us to pray without ceasing to the exercise of this duty so frequently enforced by the Lord in his last discourse to his disciples. Believers have the highest encouragement. Whatsoever you shall ask the Father in my name, he will give it you. If you abide in me and my words abide in you, you shall ask what you will, and it shall be done to you. We see in the sequel the effect of David's short prayer, O Lord, I pray thee, turn the counsel of Ahithophel into foolishness. Although the Lord shows himself at all times so ready to answer the prayers of his people, yet in the transaction with the Gibeonites, Joshua and the elders of Israel asked not the counsel at the mouth of the Lord. And what was the consequence? We are ready to be astonished at their conduct in this instance. Yet how often is similar negligence or unbelief exemplified in the life of every Christian, even after he has received in innumerable instances gracious answers to his petitions, so often reproving his little faith when he presented them. And after he has experienced so many death-stressing proofs of the evil of being left to his own counsels, when he has neglected this duty, Joshua 9 verse 14.