Turning your Bibles, please, this evening to the book of Romans, chapter 10. I'm going to ask your indulgence with me for the entire evening because it's possible, it's possible that I might suggest an interpretation for you tonight that's different from interpretations that you've heard before. It's possible. Now, if that's the case, then I want you to still be my friend and hear me out. And if I'm right about what I'm saying, then let's apply that interpretation correctly when we're interpreting the Scriptures so that we get the full meaning of what God is trying to bring out. Tonight is sort of a transition night. Tomorrow night and the night after, I'll be spending less of an emphasis on reaching out to Jewish people and more of an emphasis on seeing the Bible in the Jewish perspective, though these first few sessions have done that as well. But tonight, I want to really build toward some very, very well-known verses and suggest to you what I think is the correct interpretation. Now, if I had to, I would say to you, tonight is really an example of the difference when interpreting the Bible between interpreting the Bible and applying the Bible. Those are two very different exercises. You cannot properly apply the Scriptures unless you first interpret what they say. Sadly, too often, Preachers run to the application and skip over the interpretation, and many times in doing that, the Jewish perspective is lost. So, while we will certainly end up with a common application, I want you to humor me, walk with me through these verses, to see if my interpretation is right. And one of the reasons I have focused on Romans chapter 10 as a place of Scripture that I like to teach on very often is because as a person involved in mission organizations, in a mission organization, I have been to many conferences in which they are missions focused. And many times I go to a missions conference, there's a theme for the conference. And many times the theme verse for the conference is, Romans 10, 14 and 15. How shall they hear without a preacher? And how shall they preach unless they be sent? And the entire conference is focused on encouraging people to send missionaries out to the nations. I would like to suggest to you tonight that that is not what Romans 10 means by interpretation. That is an application of Romans 10, but it is not the interpretation of Romans 10. Now, at the end of this, if you totally disagree with what I say, let's still be friends anyway, okay? I mean no harm. You will be wrong, but I still want to be friends. Okay? Now, To properly study Romans 10, we need to remind ourselves of the context. And I touched on it briefly last night. Romans 9, God's election of Israel for special purpose. Romans 10, Israel's rejection of God in the face of Him choosing her. Romans 11, God's restoration of Israel in spite of her rejection of Him. So when we're talking about Romans 10, we're talking about a chapter in which Paul explores the concept of Israel's rejection of God. That's the main context here. But actually, to properly study it, we can't start in verse 1, because we have a bridge provided for us in the Scriptures from verses 30-33 of chapter 9. Okay? So, chapter 9 was dealing with God's choice of Israel. And then chapter 10, Israel's rejection of God. But in between, we have a bridge that takes us to the analysis of Israel's rejection of God. And let's go through that together. What shall we say then? That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith. Remember that phrase. But Israel. Now, when you see a sentence start, but Israel, or but something, it's a contrast. In other words, what you're about to read is to be read in contrast to what you just finished reading. So, in verse 11, but Israel, which followed after the law of righteousness, has not attained to the law of righteousness. Wherefore, why? Right there, folks, the Bible lays out for us a contrast and a distinction that will carry us through to the end of chapter 10. If you don't see that contrast in Romans 9.30-33, you will never get what Romans 10 is talking about. And what is the contrast that is introduced in this bridge between Israel's election and Israel's rejection? That bridge is, that contrast is, The Gentiles are being saved by trusting in simple faith, and the Jews are not being saved because they're seeking a different righteousness. Does everybody see that? The contrast here is in two different righteousnesses. There is the righteousness of faith, which the Gentiles are getting. And then there's the righteousness of the law, which the Jews are clinging to. And because they're clinging to the righteousness of the law, they're not accepting the righteousness of faith, and therefore they are unsaved. Does everybody see that? Even if you disagree with it, say, yes, to make me happy. See, now the original yes was much softer. So I'm thinking that there's just a whole lot of wanting to make me happy, but nobody's with me. But that's okay, because I'm going to prove it to you. Wherefore, why is it that Israel is not being saved and seeking after the wrong righteousness? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at the stumbling stone. As it is written, Behold, I lay in Zion a stumbling stone and rock of offense, and whosoever believeth on him shall not be ashamed. We will not take the time to discuss the messianic implications here of the references back to Isaiah. But you can look into them for yourself. This is a reference to the messianic label, if you will, or the messianic picture of the stumbling stone that Israel was going to trip over or stumble over. And don't you remember what we talked about when we got to Romans 11 yesterday? Have they stumbled? that they should fall. Have they not surrendered? Have they not believed in? Have they not trusted in the stumbling stone, but as a matter of fact, smashed into and stumbled over the stumbling stone, such that God is now done with them? Have they, in their rejection of Christ, fallen out of favor with God? The answer is no. But, the contrast is, the Gentiles are believing in the righteousness of faith, And they're getting saved. The Jews are clinging to the righteousness of the law, which they haven't sought by faith, just by works, and they're not getting saved as a result of it. What is going on here? That is the bridge to the chapter. Now let's go into the chapter, keeping in mind, and I use this in this chapter in my book, this is what I title it, Who Are They? We often say, as we pass a construction site, wow, they are building a new building. Or look what they've done. I like what they've done to this place. Who are these mysterious they people? They, on its own, is a pronoun. He, she, them, you. Pronouns. They're important in the Bible. because you have to determine who it is being represented by that pronoun to understand what the verses are saying anywhere in the Scripture that you're not given a specific name. Who's the he in a verse? Who's the them in a verse? Well, I want you to think about every they and them and their as we go through chapter 10, and you tell me who it's talking about, especially as we get through verse 15. Brethren, My heart's desire and prayer to God for Israel is that they might be saved. Who's the they in verse 1? Israel. Is that complicated? No. And isn't it interesting that that's what He's praying for, because He's already acknowledged that Gentiles are getting saved. They don't understand the law. They're not under the law. They're accepting the righteousness of faith by faith, and they're being saved. In this particular portion of Scripture, and be careful now, I am not about to say something heretical, but I'm trying to be very precise. In this particular portion of Scripture, the salvation that Paul is concerned about is the salvation of the Jews. The Gentiles are getting the message of the righteousness of faith. The Jews are not. Now, I'm not saying that Paul is not concerned with Gentile salvation. But what I am saying is, here, in this place, He's not writing about Gentile salvation. He's not writing about the salvation of the nations. He's writing about His concern that Israel be saved and not chase after the wrong righteousness. They need to be doing what the Gentiles who are getting saved are doing, and that is believing by faith in the righteousness of faith. And don't worry, He's about to define what the righteousness of faith is. Everybody with me? Mordecai. Can I share a pet peeve with you now that we're talking about Mordecai? It's not Mordecai. It's never been Mordecai. It never will be Mordecai. No matter how much you might want it to be, it will not ever be Mordecai. It's Mordecai. It's not Sinai. It's not Ai. We'll get a lot of them done when we're done here. It's not Psalms. Psalm, the book of Psalms, but Psalm 117. Psalm. OK. Enough of the English class. For I bear them record that they have a zeal of God, but not according to knowledge. Who's the them and the they? Israel for they being ignorant of God's righteousness and going about to establish their own righteousness Have not submitted themselves unto the righteousness of God. Who are they? For Christ is the end of the law for righteousness to everyone that believeth. You see, what is the righteousness of faith? Christ. The full end of the law. Believe in Him by faith, you're believing in the righteousness of faith. But seeking after the righteousness of the law, which is man-made, is not that faith. It is not a saving faith. And if that's what you're following after, you're lost. And what's Paul's reaction to the reality that the people that follow after that are lost? My prayer to God for Israel is that they might be saved. You with me? Okay. Now, is the law a bad thing? No. For Moses described it, the righteousness of the law, that the man which doeth those things shall live by them. Okay. You want to follow the law? It's not necessarily a bad thing, but it doesn't get you saved. It's not righteousness. And look, folks, there's another contrast word in the beginning of verse 6, comparing what just came before with what's about to come. So, verse 5, the righteousness of the law, Moses describes it, but the righteousness which is of faith, you see that? Again, a contrast from verse 5 to verse 6, contrasting the righteousness of the law with the righteousness which is of faith. So, Moses describes the righteousness of the law, which is okay to live by, but the righteousness of faith, that's a different story. It's speaking on this wise. Say not in thine heart, who shall ascend to heaven, that is to bring Christ down from above, or who shall descend into the deep, that is to bring Christ up again from the dead, but what sayeth it? The word is nigh thee, even in thy mouth and in thy heart, that is the word of faith which we preach. Okay, now folks, we have to do this. We have to have a little bit of an English lesson. And we have to connect some dots. The righteousness which is of faith in verse 6. Now trust me on this, because it will take you a little while to work through the grammar. But trust me on this. Check me later. But I'm right. I am right. As always. The righteousness which is of faith in verse 6 is the it in verse 8. What saith it? That it is referring back to the mention of the righteousness of faith in verse 6. And that it is fully explained in verse 9. That if thou confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. So we can say that the righteousness of faith is that if thou confess with thy mouth the Lord Jesus, and thou believe in thine heart that God hath raised Him from the dead, thou shalt be saved." That's the righteousness of faith, which is not the righteousness of the law. The righteousness of faith leads to salvation and righteousness. The righteousness of the law may be fine to live by as a code, but will not bring salvation, because it's not righteousness. Now, Interestingly, Paul does something amazing here. He actually, here's another ancient technique of teachers, to go back to the Old Testament, to take verses almost word for word, but change them slightly to apply to what you're talking about now to make a point. So let's look at it. He says, Basically, the righteousness of faith speaking on this one. In other words, the righteousness of faith doesn't say you have to go up to heaven to bring revelation down. Christ has already come. The righteousness of faith doesn't say you have to go into the depths of the earth to bring revelation of God up. He's already come. The righteousness of faith doesn't ask for more, doesn't look for more, doesn't question the sufficiency of what's been given. The righteousness of faith simply confesses with the mouth what is believed in the heart and that Jesus is Lord. You with me? Can I get an amen? I don't usually do that, but it seemed appropriate since we're hoedowning all this whole week. And again, you're consistent. A non-biblical song. You're clapping without even being told to. And I can't get you to clap to a Bible song. But tomorrow night, I'm going to get you to clap, and we'll wait for that, and you'll see. Leave your finger in Romans 10, and go back to Deuteronomy 30. Now, Deuteronomy 30 is an important chapter in the Scriptures because it's near the end of the book of Deuteronomy, near the end of Moses' life. And Moses is giving instruction to Israel about how to please God after He's gone. And we have within Deuteronomy 30 some very important long-range prophecies. One of which is that God is going to chastise Israel if they do not follow Him in righteousness. And one of the forms of chastisement is He's going to scatter them to the four corners of the earth, but ultimately bring them back. And God is looking for a circumcised heart. in Deuteronomy 30. But later on, follow along with me and see if you sound echoes of Romans 10. This is Moses addressing the people about what would happen if they would obey or not obey. Begin in verse 10. If thou shalt hearken unto the voice of the Lord thy God to keep His commandments and His statutes which are written in this book of the law, and if thou turn unto the Lord thy God with all thine heart, with all thy soul, Referring back to, then you will be blessed and not suffer the curses, because for this commandment which I command thee this day, watch it now, it is not hidden from thee, neither is it far off. It is not in heaven that thou should say, who shall go up for us to heaven to bring it down unto us, that we may hear it and do it. Neither it is beyond the sea that thou should say, who shall go over the sea for us and bring it unto us, that we may hear it and do it. But the word is very nigh unto thee in thy mouth and in thy heart, that thou mayest do it. In other words, what Moses was saying to the Jewish people, you have been given everything you need to know about how to be righteous before God. You don't need to go up to heaven to get more instruction from God. You have all that you need. You don't have to go across the whole face of the earth. See, in land, to find more revelation, you have everything you need. You need nothing more from God, but what you need to do is recognize the Word of God and how to please Him and how to be righteous is very near unto you. It's in your hand. It's in your mouth. You've just got to do it. And so Paul is saying to Israel, or about Israel in chapter 10 of Romans, Every bit of revelation for Israel to know how to be righteous for God has been given. What happened? No one has to say, we have to go up and get more revelation from heaven. He's already come. Messiah has already come. Nobody has to go down into the depths of the earth to bring Messiah up, to bring up further revelation from God. Messiah has already been buried and risen on the third day. It's already happened. And the knowledge of this is near to Israel. It's in their hands, and it's in their mouths. They just have to do it. And if they'll do it, they'll be saved, because they'll be believing in the righteousness of faith, which they're not believing in, because they're chasing after a different righteousness. But look at those Gentiles. They're getting it, and they're believing in the correct righteousness. Not the righteousness of the law, but the righteousness of faith. Everybody with me still? Still friends? Mordechai! Mordecai! Okay, Mordecai! Now, if the righteousness which is of faith is that you confess with your mouth the Lord Jesus and believe in your heart that God raised Him from the dead, you'll be saved. How come that works? How come it works that if you say what's in your heart, And you believe it, that that is a person who's saved. Because, folks, of a very important biological fact. Anybody like science here? Nobody raised their hand. I'm not going to call on you. I don't even care. Okay. Here's the biological fact that you've got to know. Theologically, Hello? The heart bone is connected to the mouth bone. That's a theological fact. According to God, if you truly believe in your heart, it's going to come out of your mouth. Why? Because the heart bone is connected to the mouth bone. And by the way, for those of you that know anything about cardiac issues, the part of the human body when it's forming in the womb, that ultimately grows to be the heart and the mouth actually comes from the same place. I'm not going to make a dogmatic statement. Don't read into that. I just find that interesting. But the heart bone is connected to the mouth bone theologically because God said so. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. Because, I could say, because, because, because, because, because. Because the heart bone is connected to the mouth bone. Because the Scriptures sayeth, whosoever believeth on him shall not be saved. Because there is no difference between the Jew and the Greek. For the same Lord over all is richer than them that call upon Him. Because whosoever shall call upon the name of the Lord shall be saved. Now look, let's pause for a minute and deal with some bad doctrine out there. Verse 13, taken out of context, says, hey, hey, hey, there's no difference between Jew and Greek. So don't you see Hartman and all the other dispensationalists out there? There's no distinction of the churches. Israel, blah, blah, blah, blah, blah, blah, blah, blah. Okay? Context. There is no distinction between Jew and Greek in the context of the chapter which is. Everybody is saved the same by the righteousness of faith. There is no distinction between Jew and Gentile with respect to access to God. You know, the Bible also says there's no distinction between man and woman. Who wants to make that case? And most of the guys that write this stuff are married. I'm like, what, are you kidding me? Well, it doesn't mean that there. It means something... Okay, well, then why do you choose context there, but not here? You're inconsistent and you're a hypocrite. Sorry. I'm getting a little carried away. You see what happens? Songs and guy levitating, and I got no control of myself anymore. I'm just passionate about this, folks, because it affects Israel. When people preach, there's no difference between the Jew and the Greek, and they point to Romans 10.13, they're spitting on evangelism to Jews, because you don't need to do that anymore. And that is so far from the truth and completely at odds with exactly what's being said here. How then shall they call on Him in whom they've not believed? Well, who's the people that aren't believing in the context of what He's saying? So how will Israel hear? How will Israel call on Him if Israel has not believed? That's the pain in his heart in this chapter, is that Israel has not believed. And how shall they believe in Him of whom they have not heard? Who are the theys? Israel. And how shall they hear without a preacher? Who is the they? Israel and house. Now, here's the difference. There's a shift. How shall they preach except they be sent now that they shifts that they is now the people who are going to preach to Israel. Don't you see, folks, by interpretation, by Bible interpretation, Romans 10, 14 and 15 says. Preachers need to go and tell Israel they can be saved as simply as the Gentiles by giving up their chasing of the righteousness of the law and surrendering to the righteousness of faith, which is that if they would just confess with their mouth that Jesus is Lord and believe in their heart that God has raised them from the dead, they'll be saved just like the Gentiles who are getting saved, who've never been under the righteousness of the law, who are accepting it by simple faith to God's glory. That's what it says by interpretation. Now, is the righteousness of faith the way to salvation for anyone who believes? Yes. If Gentiles believe in that, will they be saved? Yes. Can we therefore use this in application to bringing the Gospel to all the nations? Yes. But that's not the interpretation. The interpretation is, People have to be willing to go and preach the Gospel to Israel so that Israel can be saved just like the Gentiles. And preachers have to tell Israel that the way of salvation is not the way of the righteousness that they made up, but the way of the righteousness that the Gentiles are surrendering to, the righteousness of faith. That's what it says. Could you imagine what Jewish evangelism would be like today if for the last 2,000 years, when Romans 10 was preached, the preacher took just one minute to preach the interpretation of the verse before going into the application. I wouldn't have to do what I'm doing. I could be back with Perry, my good friend, and doing what I was born to do from the time I was six years old. Haman! There's a serpent over there. I forgot I have this. Yes. Oops, I forgot I had that too. I don't like that thing. I'm sorry. That's much better than my hand. OK. And how shall they preach except they be sent as it is written, how beautiful of the feet of them that preach the gospel of peace and bring good tidings of good things. But they have not all obeyed the gospel, for Isaiah saith, Lord, who has believed our report? Who is the they that have not all believed? Israel. This is taken right out of the major prophecy about the coming of the Messiah and Israel's rejection. Isaiah 53. They shall not... Who shall believe our report? Who has obeyed our report? Who has heard our report? They have not believed the report of the Messiah who has come. Israel is at issue here. So, then, uh-huh, I won't call on you. How many people have ever memorized or said from their own lips, Romans 10, 17, so that faith cometh by hearing and hearing by the Word of God? Everybody. Well, I'm going to tell you tonight what it really means. Well, that sounds obnoxious. I told you, just bear with me. Just a couple of days and I'll get out of here. Okay? A friend of mine is calling. Should I answer it? You guys can say hello to her. No, I'm only kidding. I'm putting that there because otherwise I don't have a clock. Okay. Israel needs to understand the true righteousness, which is the righteousness of faith. And faith comes by hearing, and hearing by the Word of God. So in other words, what the Bible is doing here is setting up a chain of events that lead to salvation, and pointing out the key in the chain is the hearing. Follow me through this, okay? The process goes like this. A preacher is sent with the message of the Gospel. The preachee, the person who's going to hear that message, hasn't heard anything yet. We could say, for the moment, they're not accountable. Oh, I know everybody's accountable and no one has an excuse, but bear with me so I can explain the illustration in the Scriptures. Preachers are sent with a message. The preachee doesn't know it's coming yet. The message is then proclaimed to the preachee. The message is heard by the preachee. At that moment, responsibility shifts from the preacher to the preachee. The preacher has done his job by proclaiming the message. Now the preachee has to respond to that message. In faith, they're saved. In rejection, they're lost. Let me do that again. The preacher is sent. Someone is sent. They have a message. They proclaim that message. The message is heard. Now responsibility is on the preachee to react. Accept it and confess and believe in your heart. Saved. Call upon the name of the Lord in belief. Saved. Reject it. Unsaved. So that faith comes by hearing, and hearing by the Word. The key link in the chain is the hearing, because that's where responsibility shifts to the person hearing the message. And Paul says it this way because he's setting us up for what he's about to do next. And what he's about to do next is what I told you about last night. Sometimes ancient teachers would raise a question just to knock it down to prove it's not right. And what's the question he's going to raise? Two-fold. He's going to ask us, maybe Israel didn't hear the message of the Gospel, so we can't hold them accountable because faith comes by hearing, and maybe they didn't hear, so they're not responsible. Alternatively, maybe they heard it, but they didn't understand it. And if they didn't understand what they heard, then maybe they're not accountable, because faith comes by hearing. And in both cases, he says, no, they heard it. No, they understood it. They have no excuse. Watch how he does it. He raises the point, faith comes by hearing and hearing by the Word of God. And he says, but I say, have they not heard that they is Israel? Has Israel not heard? Yes, verily, their sounds went into all the earth and their words unto the ends of the world. He's quoting Psalm 19 here and he's basically saying, has Israel heard the message of how to be saved and that Jesus is the Messiah and that he died and was buried and rose on the third day? Yes, they've heard it. In fact, That information is as widely known to Israel as the fact that the heavens declare the glory of God and the sun shines in the daytime. As much as they understand that there's a sun shining during the day, that's how broadly they understand the message of the gospel. So, maybe they didn't hear, they heard. Okay, maybe they didn't understand. I say, let not Israel know or understand. Aha! First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Isaiah is very bold and saith, I was found of them that sought me not. I was made manifest unto them that asked not after me. Okay? References to Deuteronomy 32 and Isaiah 65. What's being said here? Maybe Israel, even though they heard the message of Jesus, didn't understand that God would save Gentiles. He would deal with the people that are not called by His name in order to get the attention of Israel. Maybe that is not something that Israel could comprehend. Again, yes, they understand that. Go back and look what Moses said in Deuteronomy 32. Go back and look what Isaiah said in Isaiah 65. Israel knew very well that God sometimes dealt with the people that were not Israel in order to get Israel's attention, and so he's doing it even now with the Gospel. Gentiles are being saved by simple faith, and God wants to get the attention of Israel. So, faith comes by hearing, hearing by the Word. Did Israel hear? Yes! Did Israel understand? Yes. Therefore, they are without excuse. They can only be saved by simple faith and the righteousness of faith, just like the Gentiles, because it's the same Lord over all. There is no distinction between the Jew and the Gentile in how you get saved, and everybody is saved the same way. And if that's not enough, he closes by saying, but to Israel. Who's Israel? Israel. Thank you very much. Mordecai, yourselves. Somebody had the bell here. Where did the bell go? Where's the guy with the bell? All right, never mind. What? I can't hear the fan. He's out to lunch. OK, thank you for that. No more comments from over there. OK. But to Israel, he says. All day long, I have stretched forth my hands unto a disobedient and gainsaying people." Do you see what's going on here, folks? Paul is burdened for the salvation of Israel, and it's breaking his heart that while Gentiles are getting saved by simply acknowledging the righteousness of faith, Israel is not saved, and pitifully, they're chasing after the wrong righteousness, and they're unsaved. And then we have this picture of God. Okay? A personification for human beings to better understand what He's saying. All day long, He stands with outstretched arms, waiting for Israel to turn back to Him. Now, what kind of God would we have, folks, if God is waiting for Israel to turn back to Him? But, they can't turn back to Him because He hasn't given them an ability to turn back to Him. While He's not giving them the ability to turn back to Him, He's chastising them for not turning back to Him, and waiting for them to turn back to Him. Does that make any sense at all? No. Why? Because that's not what the Bible teaches. Now, I may have gone a little too far with my contrast with other forms of theology. And if I did, I apologize. But I have lots of friends that hold to variant views on these things. And let me tell you something. I love these people, but they're wrong. The church isn't Israel. And people have a choice to make, whether to accept or reject the Gospel. And God stands there with open arms, wanting Israel to turn back to Him. All day long with stretched out arms, wanting them, pleading with them to turn back to Him. He's not cruel to withhold what they need for them to do it, and then blame them for not doing it. So you see, folks, if I'm right, Romans chapter 10 means Preachers need to be willing to go and bring the gospel to Israel and tell them they can be saved just like the Gentiles. All it takes is belief in the heart and confession out of belief that Jesus is Lord and God raised him from the dead. And through belief in that and that alone, one can go to heaven and be with God forever in glory. That's the gospel message. And that's Paul's heart here. Again, we can apply to the nations. We can apply broadly. But by interpretation, it's about Israel and Israel's salvation. Now, I've said to you earlier that in the next couple of nights, we're going to shift away from a strong focus on reaching out in evangelism. And this is clearly a plea for evangelistic outreach to the Jewish people. But please don't lose the point. Who are they? Israel. And God wants to see Israel saved. And God is looking for preachers who are willing to be sent and have beautiful feet. You understand what I'm saying? Please, take God up at His Word and tell them. Tell all the nations, because everyone needs to hear that Jesus is Lord and God raised Him from the dead. But do me a favor, when you teach this, take a few minutes at least before application. Do the interpretation so that people are always remembering Israel and the need for them to hear the Gospel. Okay? Mordecai? Father, we thank you for the Word of God. And we thank you for the clear direction as it relates to Israel. Oh God, please give us a heart for these people that need to hear the Gospel, because there is no distinction between Jew and Greek. Heavenly Father, give us boldness to be preachers willing to be sent, wanting to be beautiful feet standing on the mountain. And along the way, Lord, give us the boldness and the conviction to share that gospel message to Jew and Gentile alike, because the same law is over all. Amen and amen.