The Righteousness of God III

 

“The Righteousness of God III”

Romans 10:11-21

 

SUBJECT: ISRAEL’S PAST

THEME: The Principle for Receiving God’s Righteousness is Faith and not Works; This is why Israel is Presently Set Aside as a Nation—Unbelief.

RELEVANCE: God’s righteousness is received by faith in Jesus Christ. If God is fair in his dealings with Israel, then the rest of humanity can unreservedly entrust their eternal future with him. The truth is anyone can rest in God’s salvation because it is received by faith in His Son, Jesus Christ. The Nation of Israel missed God’s salvation and blessings because of their lack of faith and not the unfairness or inconsistency of God.

INTRODUCTION:

We discover the ‘righteousness of God’ and Israel’s current rejection in Romans 10. Paul is confident the gospel as the dynamic, saving power of God is available to everyone who believes. Salvation is obtained through faith—not works—revealing God’s righteousness, which is consistent from beginning to end. Yes, the ‘righteousness of God’ is the theme of the book of Romans, and it is further discussed in these following verses.

MESSAGE:

V.  THE SCOPE OF GOD'S RIGHTEOUSNESS (Rom. 10:11-13).

“For whosoever shall call upon the name of the Lord shall be saved” (Rom. 10:13).

While ‘scope’ may generally include things like opportunities, range, extent, leeway, freedom and even latitude, it is important to identify the focus here is on acceptability to God. There is a specific way to qualify for this ‘righteousness’ that God regards as acceptable. People may be impressed for multiple reasons and based on varying criteria, but God grants ‘righteousness’ exclusively to real believers.

So, the ‘righteousness of God’ is universally available to anyone who believes on the Lord Jesus Christ, regardless of their background without even a remote possibility of disappointment (Rom. 10:11-13). This is the ‘extensive range’ of the gospel! Christ, “the same Lord over all,” bridges the divide between Jew and Gentile (worldwide), offering assurance through faith to every genuine believer. The promise of Joel 2:32, says to anyone—regardless of their past or heritage—if you genuinely call upon the name of the Lord you are guaranteed everlasting deliverance, eternal rescue, and forgiveness from God—salvation. 

Now we learn that there is no distinction as far as the availability of salvation is concerned. The Lord is not an exclusive God, but is Lord over all mankind. He is rich in grace and mercy to all who call upon Him.^[1]

Paul already demonstrated that everybody was indeed lost due to our inherent sinfulness; now he shows that everyone can be saved through faith in Christ. The “whosoever” (Rom. 10:13), mentioned here is encouraging, but the one in Revelation 20:15 is a warning of being “cast into the Lake of Fire” because of a sinful condition that rejects the gospel.

God’s glorious salvation is accessible to all people (anyone everywhere forever); there is no difference (vs. 12) or no distinction as far as the availability of salvation is concerned. Beloved, we are witnessing the universal scope of the grace of God. It is boundless towards you and me, and we are extremely grateful!    

Everyone who calls on the name of the Lord will be saved. To call on the Lord means to pray in faith for salvation.^[2]

God echoes this ‘whosoever believes’ standard repeatedly to welcome sinners like me and you to Himself.

Rom 9:33, As it is written, Behold, I lay in Sion a stumblingstone and rock of offence: and whosoever believeth on him shall not be ashamed.

1 Pet 2:6, Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

Acts 10:43, To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

John 5:24, Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.

1 John 2:1-2, My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: ² And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

APPLICATION: The scope of the gospel clearly includes all who will believe on Christ from a repentant heart; God’s saving grace is astoundingly available to “every creature” as He has repeatedly stated. Clearly these observations disprove the teaching of a limited atonement by the Calvinist, and it also contradicts the teaching of the Universalist who claims we all will be saved eventually but going about it differently. To the Calvinist God says “whosoever”!  And to the Universalist God says “whosever believeth!” 1 John 5:12-13, He that hath the Son hath life; and he that hath not the Son of God hath not life. ¹³ These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God.

Paul had already proved that “there is no difference” in condemnation (Rom. 3:20–23); now he affirms that “there is no difference” in salvation. Instead of the Jew having a special righteousness of his own through the Law, he was declared to be as much a sinner as the Gentile he condemned.

This entire section emphasizes the difference between “Law righteousness” and “faith righteousness.”^[3]

Eternal life is a gift both in the Old and New Testaments, and is never earned^[4]

May we who are save always be thankful to the Lord and never forget that we too are sinners save by the grace of God. Let’s refuse to be hypocritical judges (Matt. 7:1-5). We must never act like a ‘judge’ of others who have not believed or behaving as if we are superior because we have evidence of a few changes in our lifestyle (Rom. 2:15-16, 29; 3:19-26). We are not “judges” at all; that is never our role. While it is always healthy to agree with God regarding any of his standards or expectations even in matters of eternal condemnation, we must never behave like someone’s judge or be judgmental. God fills that role entirely and he requires no replacement (John 12:44-50; Heb. 12: 5-11; Rom. 14:10-12; Rev. 20:11-15).  

VI.   THE PREACHING OF GOD'S RIGHTEOUSNESS (Rom. 10:14-17).

“How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” (Rom. 10:14-15).

If God will save anyone who believes than we must be aggressive about preaching, proclamation, evangelizing, missions, and witnessing. 

But such a gospel presupposes a universal proclamation. Of what use is a salvation offered to Jews and Gentiles if they never hear about it? Here we have the heartbeat of Christian missions!^[5]

After proclaiming God’s gracious offer in Christ, Paul confronted the natural questions that arise, each additional question building on the key verb from the preceding question. God’s promise of salvation to “everyone who calls” on Him (v. 13) begins the process.^[6]

At this point it is imperative that we remind ourselves of the critical need to communicate the gospel generously and broadly.

• We are impressed with the importance of preaching the Gospel for salvation.
• We must emphasize the necessity of hearing the gospel message to believe in Christ.
• Our role as messengers is crucial; we must be sent to proclaim the good news.
• We are reminded that faith comes through hearing, and hearing through the word of God.
• Beloved, there is a chain of communication needed for real faith to develop in the heart.
• Most of all, we must stress the urgency of evangelism in spreading the gospel of God’s peace to everyone.

We are clearly confronted with an emerging pattern. Salvation is not based on adherence to the law but instead on faith in Jesus Christ. Remember Romans 10:9-10, teaches that if we confess with our mouth and believe in our heart, we are saved. Romans 10:14 is the bridge that connects salvation with hearing about Jesus. As a result, we connect the urgency for evangelism and preaching with our current mission.

(Since the Gr. word kēryssō, “preach,” means “to be a herald, to announce,” it is not limited to proclamation from a pulpit.) Carrying God’s gracious offer involves human beings whom God has brought to Himself and then uses as His heralds. They share God’s message of salvation because He will save everyone who calls on His name.^[7]

APPLICATION: Be certain we are frequently sharing Christ with others. How often do we present the gospel? I realize that some have greater opportunities than others but are we taking advantage of the opportunities we have? It is okay with God if we create new ways or another way to proclaim the gospel! Is there a chance at work during lunch? What about a gospel centered luncheon or dinner with the same gender? Can you change or add to your social media platforms witnessing opportunities? Maybe keeping some gospel tracks in your car is one workable approaches? Perhaps God is sending you out of your church with the message of hope in Christ. Be a witness!

Hodge points out that this is an argument founded on the principle that if God wills the end, He also wills the means to reach that end. This, as we have said, is the basis of the Christian missionary movement. Paul is here vindicating his preaching the gospel to the Gentiles, a policy which the unbelieving Jews considered inexcusable.^[8]

VII.  THE REJECTION OF GOD'S RIGHTEOUSNESS (Rom. 10:16-21).

The Jews rejected God’s righteousness and God rejected them! They did not feel they needed to be saved spiritually, they were zealous for God already, they were filled with pride and self righteousness, and they certainly misunderstood the purpose of their own law. As a result they reject the Christ and God rejected them!

But Paul’s ever-present grief is that the people of Israel did not all listen to the gospel.^[9]

    A.    ISAIAH HAD PREDICTED THIS REJECTION

"But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?... vs 20-21, But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people" (Rom.10:16,20-21).

Israel’s unbelief was not because of a lack of opportunity, but rather their own stubbornness—their perseverance in unbelief. Accordingly, God is extending His salvation to the Gentiles world, fulfilling ancient Old Testament prophecies.

Isaiah had prophesied as much when he asked, “Lord, who has believed our report?” (Isa. 53:1). The question calls for the answer, “Not many.” When the announcement of the Messiah’s First Advent was heralded, not many responded.^[10]

    B.    MOSES HAD PREDICTED THIS REJECTION

"But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you" (Rom. 10:19).

Did Israel simply misunderstand the Gentiles would be saved? Moses tells us (Deuteronomy 32:21) and Isaiah (Isaiah 65:1) that God planned to include “a foolish nation” in His salvation plan to provoke Israel to jealousy. Yet still (Isaiah 65:2), God is patiently reaching out with open arms, to reach a yet “disobedient and gainsaying” Israel.

Collectively, the Gentiles did not seek after God; they were wrongly and ignorantly satisfied with their pagan religious conviction and ideas. But many of them did respond when they heard the message of hope in Christ. Relatively speaking the Gentiles responded far exceeded the Jews.  While the Gentiles were flocking to the Lord, Isaiah portrays Him standing with outstretched hands, pleading with the Nation of Israel, and they only response is disobedience and stubborn refusal.  God is still yearning for His earthly people and I believe He wants to use you and me, us Gentiles to reach them with the Gospel of Jesus Christ. We should not only appreciate the Jews, but we should love them for Jesus’ sake and send the gospel to them!

Paul’s obvious answer to his question is that Israel had ample opportunity by both general and special revelation to respond to God. Certainly she heard.^[11]

And yet concerning Israel, God has been gracious in spite of her disobedience (a quotation of Isa. 65:2). Israel’s continuing rebellious and unbelieving disobedience was judged by God’s turning to the Gentiles (Rom. 10:20; cf. Acts 8:1–8, 10). At the same time God has not withheld salvation from Jews. He has held out His hands, imploring them to return to Him.^[12]

CONCLUSION: The principle for receiving God’s righteousness is faith and not works; this is why Israel is presently set aside as a nation—unbelief. The truth in this passage is that we can rest in God’s salvation because it is received by faith in His Son, Jesus Christ. Israel missed God’s salvation and blessings because of their lack of faith and not the unfairness or inconsistency of God.

1. Do you have the “righteousness of God” made available through the gospel?    

2. Are you attempting to establish your own righteousness while ignoring God’s?

3. Are you praying for someone or a specific group to be saved?

4. Are we evangelizing and witnessing to ‘whosoever’?

5. Are you making the mistake of ‘judging’ instead of ‘witnessing’?

6. Are you taking and creating opportunities to present the gospel regularly?

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^[1] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1722.

^[2] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 481.

^[3] Warren W. Wiersbe, The Bible Exposition Commentary, vol. 1 (Wheaton, IL: Victor Books, 1996), 547–548.

^[4] Kenneth S. Wuest, Wuest’s Word Studies from the Greek New Testament: For the English Reader, vol. 2 (Grand Rapids: Eerdmans, 1997), 175.

^[5] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1722.

^[6] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 481.

^[7] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 481.

^[8] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1722.

^[9] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1722.

^[10] William MacDonald, Believer’s Bible Commentary: Old and New Testaments, ed. Arthur Farstad (Nashville: Thomas Nelson, 1995), 1722–1723.

^[11] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 482.

^[12] John A. Witmer, “Romans,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 482.