Failing and Finding (Romans 9:30–10:13)

Paul does not want his readers to have a wrong grasp of why Israel found herself away from the experience of God’s salvation. In the previous passage he had explained that in a way far beyond our ability to appreciate intellectually what was happening was connected to God’s eternal plan. Yet we have to have a balance approach to any subject, and to view anything only from the point of view of election will turn such people into speculators and spectators rather than admirers and participators. Human responsibility is an essential element of a Christian outlook.

The failure of Israel (9:30-33)

Paul points out to his readers the reasons why Israel as a race have not retained the privileged position that they should have enjoyed. There are two reasons, one connected to what they did with the law and the other connected to their response to Jesus when he came.

God had given his law to Israel at Mount Sinai. The issue that concerns Paul here is why God gave it to them. He points out that Israel regarded the law as something they could use in order to achieve righteousness through their own obedience. Their response was wrong. So what should they have done with the law that God gave to them? In a sense, that same question comes to everyone who has heard about the law God provided.

God’s law was not given to show that perfect obedience to its requirements was possible. Instead it was given for the opposite reason, which was to show that such obedience was impossible. Israel engaged a form of spiritual pride when they assumed they could achieve such heights. And in the process, it became inevitable that they would have a wrong response to Jesus because he came to provide an answer and a remedy for those who could not please God by their own obedience.

Paul refers to an unusual title for Jesus in verse 33: ‘Behold, I am laying in Zion a stone of stumbling, and a rock of offense; and whoever believes in him will not be put to shame.’ He combines two verses from Isaiah here, 28:16 and 8:14. The parts of the verse in Romans that comes from Isaiah 8:14 is the reference to stumbling and rock of offence. An interesting feature of Isaiah 8:14 is that the prophet says that the Lord himself will be the stone of stumbling and rock of offence. So here we have a statement claiming the deity of Jesus. Perhaps we could render it this way. ‘The Father says, “Behold, I am laying in Zion my divine Son as a stone of stumbling and a rock of offence for the Israelites because they are misusing my law. Nevertheless, anyone who believes in him, including Gentiles, will not be ashamed.”’ So this title of Jesus reminds us that his coming to Israel was both a punishment and a prospect. It was punishment for those who misused God’s blessings and it was prospect of salvation for those who would embrace him.

One issue that is prominent here is the consequences of misuse of God’s kindness. The failure of Israel to use the law correctly meant that they would misuse Jesus. It is the same with us. Knowing about God’s law has three possible consequences. One is self-righteousness, a second is indifference to God’s authority, and the third is repentance because of our failure to keep it. The first two will cause us to trip over Jesus because we will not understand why he came. But the third will make us rejoice that he came.

The focus of Paul (10:1-4)

In this paragraph Paul describes his twofold response to the situation in which his countrymen had found themselves, and in this he is a model to us for how we should react to people that we meet day by day. We can divide his description into prayer and proclamation or loving intercession and shared information. Paul reminds us that both are essential in order for there to be a valid response to the circumstances our countrymen are in.

Paul was burdened to pray for his fellow Jews. He did not see their distortion of God’s gift as a reason for not praying earnestly and deeply for them. We can see in his words an essential element for effective intercession, which is heart involvement. He did not assess them by how they had treated him, but by the promises of the Bible concerning the salvation of Israel. And we too have many promises that we can use in arguments in prayer.

As far as his proclamation and shared information is concerned, he knew why they needed Christ and he knew what they needed to hear about him. They needed Jesus because they had failed to achieve the status of righteousness. So he says that he pointed out that Jesus was the end of the law for righteousness to everyone who believes.

What does Paul mean when he says that Christ is the ‘end’ of the law for believers? As we know, the term ‘end’ can have different meanings. It can mean conclusion in the sense that the law is not necessary for righteousness, or it can mean completion in the sense the law’s requirements for righteousness have been fulfilled or achieved, or it can mean direction in the sense that the law leads us to Jesus. Personally I think each of them are valid, and when that is the case I think it is wise to assume that Paul also knew that each of them was valid and expected believers to realise that was the case.

As Christians, we don’t need the law for righteousness because of what Jesus has done. Through his representative obedience he has provided or achieved perfect righteousness for his people. And the law, when it is properly used, tells us to go to Jesus because that is its purpose. We can share that same message with any who imagine that their religious activity will get them into God’s favour.

Faith is essential (10:5-12)

Paul has pointed out that we cannot become right with God through religious activities. Instead he stresses that faith is what matters. But what does he mean by faith? He tells us three of its features in these verses.

The first matter that Paul highlights is that we are not to want a special divine repeat activity of what Jesus has already done. Paul mentions the incarnation and the resurrection. The obvious reason for not wanting a repeat is that Jesus has already performed those requirements. If he had to repeat them, why should we have faith in him? Repetition would suggest a failure to complete his work. Instead we have to accept the finality and the perfection of what Jesus has done.

It is interesting that Paul here is almost citing from Deuteronomy 30:11-14: ‘For this commandment that I command you today is not too hard for you, neither is it far off. It is not in heaven, that you should say, “Who will ascend to heaven for us and bring it to us, that we may hear it and do it?” Neither is it beyond the sea, that you should say, “Who will go over the sea for us and bring it to us, that we may hear it and do it?” But the word is very near you. It is in your mouth and in your heart, so that you can do it.’ Initially these words had referred to obeying the commandments of the law by the Israelites. Paul takes those words and applies them to God’s greater message, the gospel.

So the second matter is that faith is based on the word or message of the gospel. This message comes right up to us, indeed is in our mouth when we speak about it and is in our hearts when we think about it. But what is the gospel that is to be proclaimed and believed? Paul here mentions the Lordship of Jesus and the resurrection of Jesus. In what ways are they connected to the gospel?

The Lordship of Jesus reminds us that he is a divine person, that he should be addressed as Lord. It also reminds us of his position now in heaven, even after he became a man. As Paul writes elsewhere, Jesus has been given the name that is above every name, which is the name ‘Lord’. And the title reminds us that we have a personal responsibility to recognise that he is Lord. The message about his Lordship is not an opinion or a point for discussion. It is a fact.

When the Father raised Jesus from the dead, it was the evidence that the work of Jesus on the cross at Calvary had been accepted in the courts of heaven as an achievement that merited his resurrection. His work on the cross of Calvary had been to make complete atonement for the sins of his people. And in the gospel, the significance of the resurrection of Jesus is announced in order for listeners to trust in him.

Third, faith in Jesus involves the whole person, or as Paul puts it here, it will affect our speech and it will affect our affections. Obviously Paul is aware that a saving understanding of the gospel produces those changes. We have become used to the idea that somehow it is possible for a person to get to heaven without telling others that he loves Jesus, that such can remain secret disciples. That is a dangerous assumption to make because Jesus expects his followers to witness for him. Their confession of him is not the condition of salvation, but it is a consequence and a confirmation of it to others.

Faith in Jesus affects our standing because when we trust in Jesus we are justified by God. The righteousness of Jesus is imputed to us and we are pardoned our sins. One outcome is that those who truly believe in Jesus will not be ashamed at the judgement seat, whatever they have to endure for Jesus in this life. Faith looks back to the cross, up to the throne and ahead to the consummation when Jesus returns.

Fourth, faith in Jesus involves speaking to him. Paul refers to this in verses 12 and 13. The apostle says that the change in status of Israel as a special people does not mean that they cannot call on Jesus for mercy. Instead the door for getting mercy has been widened to include everyone if they would ask for it. The fact that it is asked for indicates that there is expectancy in saving faith.

How should a person call on the Lord? Obviously they should call personally. And they should call penitently, aware of their sins and aware that they will be forgiven. They should call immediately, because now is always the best time. They should call with promises in their hands. They should call persistently, throughout life, because faith is not just for the moment. Instead it is for the rest of life.