Romans 10:1-4

A Pastoral Plea for a Pervasive Profession

Introduction.

How often have you heard the phrase,”The truth hurts?” Yet just because the truth can be painful to our ears, it can challenge our sentiments, it can go against a life long quest of error, it still does not take away from the fact that the truth is, well, the truth. And God has given us His truth through the Word of God.

God’s own Word came and dwelled among us. John 1:14 “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” Jesus Christ is the embodiment of God’s truth. He says in John 8:31–32“So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”” Jesus is the source and measure of truth, John 18:37 “Then Pilate said to him, “So you are a king?” Jesus answered, “You say that I am a king. For this purpose I was born and for this purpose I have come into the world—to bear witness to the truth. Everyone who is of the truth listens to my voice.””

Jesus’ own words are that John 14:6 “Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.” As John MacArthur writes of this, “The gospel puts a high premium on God’s truth. The gospel is the life-changing, sin-cleansing, salvation-giving, soul-transforming, heaven-opening truth that comes only through trust in Jesus Christ as Savior and Lord.” And Paul articulates this point clearly in Romans 10:1-4.

A Brotherly Desire (10.1)

A Burdensome Dilemma (10.2-3)

A Believer’s Destiny (10.4)

A Brotherly Desire (10.1)

Romans 10:1“Brothers, my heart’s desire and prayer to God for them is that they may be saved.”

Brothers, Ἀδελφοί.

Just as in Romans 9:3, Paul restates his initial appeal.“For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.” Paul’s brothers represent those who are dear to his own heart. It is an appeal to his fellow brothers in Judaism who have continued their rejection of Jesus the Messiah, the Christ. And so Paul makes an absolutely urgent request of them. It is as if he says,

My fellow brother who were once like me, who had confidence in the flesh (Philippians 3:4“though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more.”

My fellow brothers who were like me, a Jew, receiving the sign of circumcision on the eighth day (Phil 3:5).

My fellow brothers who were like me, of the people of Israel (Phil 3:5), to whom belong the adoption, the glory, the covenants, the giving of the Law, the worship, the promises (Rom 9:4).

My fellow brothers who were once like me, zealous to pursue a righteousness of the law and not of faith (Rom 9:30-33; Phil 3:6)

My fellow brothers who were once like me, who were also persecutors of Christ and of his church (Phil 3:6)

Criticism is not in opposition to compassion. Paul has just spend several verses criticizing Israel for their rejection of the validity of God’s righteousness manifested in the person and work of Jesus Christ. But that does not mean he lacks compassion for his brothers. We confront sin like a doctor confronts cancer. It would be more unloving to tell a cancer patient they are fine when they have terminal cancer. Likewise, a Christian demonstrates compassion when sinners are headed into a path of destruction and they tell them that Jesus is the only way to salvation.

Paul’s appeal has behind it not merely theological precision, but to count heritage, upbringing, family, and so on, “as loss for the sake of Christ” (Phil 3:7). It is an appeal, a heartfelt and pastoral appeal, for his literal brothers in the flesh who remain separated from Christ in the hopes they would become true brothers of the faith. And therefore Paul continues, “on the one hand, the desire of my heart and prayer to God for them is that they may be saved.”

Desire, εὐδοκία.

Paul’s desire refers to that which is directed toward something that causes satisfaction or favor. It is a desire with a beneficial object in view. In this case, salvation. Paul is aligning his own desire with that of the Lord, 2 Peter 3:9 “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” It is the same desire, or good pleasure, that the Lord has in predestining us (Ephesians 1:5“he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.”) It is the same desire, or good pleasure, that the Lord has in making known to us the mystery of his will (Eph 1:9).

Not only is it Paul’s desire, but his prayer as well. The word used for prayer here in the passage, δέησις, differs from the typical use of prayer. This prayer Paul has in mind is directly related to a prayer which looks to a particular benefit. It could also be translated as “supplication.” A prayer which is on behalf of another person. The object of Paul’s gracious purpose, his desire, and his meaningful supplication is a prayer that is offered up to God Himself.

It is not a prayer in hopes that man’s will would effect change. Rather, it is a prayer to God alone. A God who saves. And this particular prayer is for, ὑπὲρ, or on behalf of, those who have rejected the Gospel. This prayer is for his own brothers who have denied the faith.

The context for Paul’s prayer is rooted in Romans 9:30-33. Remember they have stumbled over the stumbling stone. The sure and steady foundation, Jesus Christ, they have stumbled over.

The content of Paul’s prayer then is a specific prayer with a gracious purpose behind it, namely, the salvation of his brothers.

The cause of Paul’s prayer is God the Father, the only one who can effect the work of salvation upon a wayward sinner’s heart.

Finally, the concern Paul has is for the salvation for his own brothers.

Salvation, σωτηρίαν.

Paul’s great concern is for the spiritual and eternal deliverance which is granted immediately by God through a heartfelt repentance and genuine faith in the Lord Jesus Christ, which is only brought about through the power of the Holy Spirit. Salvation is never accomplished by man. No one can save themselves. If we could, we would not need Christ. Yet God applies the work of redemption that Jesus Christ has accomplished by the power of the Holy Spirit.

Just as Peter pointedly proclaims in Acts 4:12 “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”” There is no option in this. No one else can accomplish this act of salvation. Only Christ alone. And this very salvation that is gifted to Christians (cf. Phil 1.29), is the very salvation which is made effectual by the power of the Holy Spirit, just as it is written in 1 Corinthians 12:3 “ no one can say “Jesus is Lord” except in the Holy Spirit.” And this great salvation is the very heart behind Paul writing to the church in Rome is his unashamedness for the Gospel because it alone is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (Rom 1:16).

Let us never think we are too theologically correct or precise in our own doctrine to discount prayer and its effective means. Sometimes we need to be a little more like Paul and become emotionally involved in the salvation of others. How often is the charge raised against Reformed theology, or Calvinism, that God is sovereign and therefore we ought not to pray, or even preach for that matter. Nothing could be further from the truth. Both our mind and our hearts must be engaged when thinking of others who are still lost.

Jesus modeled this type of prayer even on the cross. Jesus himself prayed for the very people who crucified him. Luke 23:34 “And Jesus said, “Father, forgive them, for they know not what they do.” And they cast lots to divide his garments.” Jesus’ particular prayer was that the conviction of their actions would bring them to salvation. Likewise, Stephen, the first martyr of the church prayed for his own killers’ salvation. Acts 7:60 “And falling to his knees he cried out with a loud voice, “Lord, do not hold this sin against them.” And so Paul prays on behalf of his own brothers, holding no grudge, holding no detest, but demonstrating a Christ-like compassion.

As Tim Keller writes, “Our prayer lives tend to reveal what truly lies in our heads and hearts” (Rom 8-16, FY). Are you committed to godly prayer? Are you committed to God-centered prayer? Are you committed to praying for others knowing it is the means God uses to effect his will? Are we a people who truly love our fallen neighbor, our sinful relative, our enemy, that we would pray for them?

2. A Burdensome Dilemma (10:2-3)

Romans 10:2–3“For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness.”

We come now to a series of “for” statements. Where Paul is grounding his argument based upon facts. It is used in rapid succession through verse 5.

The first thing Paul establishes is his own witness to these facts. The word Paul uses for “I bear witness” is where we get the word martyr. A martyr is one who brings forth the truths of the Gospel unto death. The typical use of the word to bear witness is concerning the truths about God, Jesus, and the Holy Spirit. However, Paul’s use here is more referential to his prior experiences as a Pharisee, which he articulates in his miniature resume, or ERB to you military folk, as a Pharisee of Pharisees.

This is what Paul is bearing witness about, Philippians 3:3–7“For we are the circumcision, who worship by the Spirit of God and glory in Christ Jesus and put no confidence in the flesh— though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ.” Paul’s pedigree pails in comparison to knowing Christ. Yet he can bear witness as one who was once like his brothers. And Paul could testify to the response of the Jews because apart from his own experience on the Damascus Road, he would still be the one stumbling over the stumbling stone.

Paul bears witness to multiple aspects of Judaism, the first is a zeal for God but lacking knowledge.

Zeal. In general, zeal can certainly be a favorable term. It is good to be zealous for the Lord. Zeal in positive terms is used as an imitation of that which is excellent. Numbers 25:11, ““Phinehas the son of Eleazar, son of Aaron the priest, has turned back my wrath from the people of Israel, in that he was jealous (zealous, NKJV) with my jealousy (zeal) among them, so that I did not consume the people of Israel in my jealousy (zeal).” Numbers 25:13“and it shall be to him and to his descendants after him the covenant of a perpetual priesthood, because he was jealous (zealous) for his God and made atonement for the people of Israel.’ ”” A true zeal for God is acting in accordance with His will and His Word.

However, it is usually translated, or used, with regard to evil. Zeal shares with it envy, indignation, or jealousy (in the negative sense). Paul certainly has in mind the positive use of zeal but it was not executed by a true zeal for the righteousness of God. Just as in Romans 9:30-33, the zeal was pursued by self-righteous works and not by faith. Therefore, they were so wrapped up and encompassed in their own self justification and anti-scriptural zeal for the Lord, that they crucified their Messiah, truly a rock of offense and a stumbling stone.

Paul could relate to this sensibility, again looking back at his pedigree in Philippians 3:3-7. Even to the church of Galatia he writes, Galatians 1:13–14“For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people, so extremely zealous was I for the traditions of my fathers.” How is this zeal manifested?

[10.2b] ἀλλʼ οὐ κατʼ ἐπίγνωσιν, “rather, not according to knowledge”

This general state of zeal is without knowledge. Knowledge here really refers to discernment. It is as if the well-intended zeal that the Jews had really lacked the essence of a true godly knowledge. A knowledge and discernment which is built upon fundamental facts, namely, the point Paul has already argued that Jesus Christ is the foundational message of salvation.

Typically this knowledge is with respect to salvific matters. To matter directly related to salvation.

1. This is a God-granting knowledge. Ephesians 1:17 “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him.”

2. This is a Spirit-enlightening knowledge. 2 Peter 1:3 “His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence.”

3. This is a sanctifying knowledge. Colossians 1:10 “so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God;”

Illustration:

Yet, the Jews did not have zeal in accordance with true biblical discernment, or knowledge. Instead it was just zeal all by itself. Is it good then to have zeal without knowledge? Is this not the driving force behind religious wars in the Middle East? A zeal without knowledge is like decaf coffee. Yeah sure, its coffee, but is it really? Here is the issue at hand:

1. Zeal without knowledge is what crucified Christ. It led to Israel demonstrating they had no authentic or genuine commitment to God’s Law as they let a murderer be freed rather than their Savior.

2. Zeal without knowledge led to the rejection of the true Messiah.

3. Zeal without knowledge keeps one in a perpetual state of works-righteousness, a state of bondage and damnation.

4. Zeal without knowledge obliterates the necessity of faith.

How are the Jews ignorant?

[10.3, ἀγνοοῦντες γὰρ τὴν τοῦ θεοῦ δικαιοσύνην, “For they are ignorant of the righteousness concerning God”]

Once again Paul is grounding, or building upon his previous points, by stating “for.” Not only are they zealous without knowledge, but they are also ignorant of God’s righteousness.

We get ignorant from the Greek word, ἀγνοοῦντες, meaning “a” or without, and “ginosko” or knowledge. It is the same term used for agnostics, those who are unsure, or have no knowledge whether or not there even is a God. Which is in and of itself a bit of irony considering Paul’s remarks in Romans 1:19–23, man is without excuse because God has clearly shown forth his invisible attributes in the creation. We can look at the complexity of creation all around us knowing there is a Creator. In the same way we can look at the complexities of a watch and know there was a watchmaker.

Ignorance is never an excuse to absolve oneself for being wrong. The content of their ignorance is God’s righteousness. It is a righteousness that derives from God alone. God is the source and the absolute standard of righteousness. And so instead of seeking God’s righteousness, what are they doing instead?

[10.3b, καὶ τὴν ἰδίαν [δικαιοσύνην] ζητοῦντες στῆσαι, “namely (or in particular) they are seeking to establish a righteousness of their own”]

The peculiar thing they are seeking is their own righteousness. To seek is also to strive after or to endeavor after. It is the very posture Christians should have in reference to seeking after God. Jesus tells us in Matthew 6:33 “But seek first the kingdom of God and his righteousness, and all these things will be added to you.” Paul likewise tells us in Colossians 3:1 “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.”

Yet, the Jews did not indeed seek out or endeavor after the righteousness derived from God. No! What did they do instead? They sought after , in zealous fanaticism, a righteousness which served them. It was self-seeking. It was a righteousness which glorified man and not God. And this is the very thing they were attempting to establish.

To establish is to stand or to stand still. It is as if they were standing still, standing their own ground on a foundation that is sinking. And because they are unaware of God’s righteousness as evidenced by their own desire to establish a pillar of righteousness not founded on Christ, the solid rock, but rather upon self-righteousness which is no better than sinking sand. Trying to establish or build your righteousness or justification before God by your own works is like building a sand castle close to the tide. Yeah it may seem like it will work and stand strong, but once the tide comes in, it crumbles to the ground.

Illustration: We have thought about this previously but the parable of the tax collector and Pharisee really highlights the works righteous system. Luke 18:9–14“He also told this parable to some who trusted in themselves that they were righteous [notice that the focus is upon those who think they were rightouess based upon their own works], and treated others with contempt: “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee, standing by himself, prayed thus: ‘God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector [sin of comparison and stating all their works to justify themselves]. I fast twice a week; I give tithes of all that I get.’ But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me, a sinner!’ [the tax collector knew what sin required, he knew it required wrath and judgment, he didn’t appeal to his deeds but appealed to his state, and was justified by faith alone]I tell you, this man went down to his house justified, rather than the other. For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.””

Application:

How often do we fall into this trap though? How frequent are we seeking to serve our own self-righteousness as a means to appease God. But we cannot bring anything to God to justify ourselves. When we think of our good works, as Isaiah 64:6 says, “We have all become like one who is unclean, and all our righteous deeds are like a polluted garment. We all fade like a leaf, and our iniquities, like the wind, take us away.” Polluted garment is not the best term to be used, but it is in fact in Hebrew menstrual rags. That is the extent of your depravity. Would you really give something like this to a co-worker or a boss? Do you think giving such a dirty garment to God, our own works, would be enough? No.

[10.3c, τῇ δικαιοσύνῃ τοῦ θεοῦ οὐχ ὑπετάγησαν, “the righteousness of God they did not submit”]

ὑπετάγησαν, “submit” is originally a Greek military term meaning to arrange troop divisions under the command of a leader. Military folk you know what this looks like. It is to submit to your chain of command. A duty, a requirement, and an obligation. In reference to non-military, it is a voluntary or volitional attitude of giving in, cooperating, or assuming responsibility. And so the righteousness of God is our commanding officer. The righteousness of God is what we should be submitting to. Yet when we place our works ahead of God’s righteousness, we fail miserably.

This voluntary submission in accordance with the will of God is represented well in Ephesians 5:22–24“Wives, submit to your own husbands, as to the Lord. For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. Now as the church submits to Christ, so also wives should submit in everything to their husbands.” Our submission represents the submission the church has for Christ.

They Jews however did not have an attitude of giving in to the righteousness of God, or cooperating, or assuming responsibility. They did not snap themselves into attention to the standards set forth in Scripture. They are insubordinate. And we also need to be watchful and alert we do not fall into the same trap that our works are the standard of our righteousness. No, the works of Jesus Christ alone are our standard of righteousness. Which brings us to our final point …

3. A Believer’s Destiny (10.4)

Romans 10:4 “For Christ is the end of the law for righteousness to everyone who believes.”

Again, this is the third grounding clause in Paul’s shotgun blast of truth. And this could truly be the principal and defining moment for Paul’s main argument. Jesus Christ alone is the end of the law of righteousness to all the believing ones!

We need to make one thing clear. The Law is not bad in and of itself. We should never think that. The Law is an external representation of God’s characteristics and who He is, His holiness, His unchangeableness, and so on. And there are distinction we make with regard to the Law, often known as the three uses of the moral Law.

The first use of the Law is its civil use. It serves all of humanity as a force to restrain sin.

The second use of the Law serves to convict fallen human beings of their own sin and depravity and to drive them to Christ.

However, the third use of the Law serves those regenerated to be zealous for good works and to pursue a sanctified life. A life that looks to conform to Christ. Obedience to the Law is not the way in which we are righteous. Rather, it is to delight with new wills, emotions, and affections, in God’s law. Romans 7:22 “For I delight in the law of God, in my inner being,” Romans 12:2 “Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect.”

The law is not abrogated or done away with. The Law is still “in play.” The Law serves as the standard of righteousness, convicts sinners of their inability to obey its demands, and encourages Christians in obedience unto the Lord. Even Jesus Himself says that he is not doing away with the Law. Matthew 5:17–18““Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.”

Jesus fulfilled the Law completely. He is the end of the Law because he was born under the Law, Galatians 4:4“But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,” Yet the Suffering Servant of the Lord honored God’s Law, Isaiah 42:21 “The Lord was pleased, for his righteousness’ sake, to magnify his law and make it glorious.” And since Jesus Christ fulfilled it perfectly, he redeemed us from its demands, Galatians 3:13 “Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—”

Therefore, because Jesus fulfilled the Law, was born under the law, honored the law, then he is the perfect redeemer, only he can satisfy the requirements set forth by God Himself. Jesus Christ is the only redeemer of God’s elect. Our obedience is not our righteousness but Christ’s obedience is imputed to us where we are declared righteous and receive its benefits by faith alone.

Who are the benefactors of this? Just as in Romans 9:33, Christ’s righteousness is to all of the believing ones. Whoever is in Christ receives his benefits. And because of this great gift of grace, faith, and love, we serve the Lord with new obedience by keeping the Law. It is not a call to antinomianism, that is, lawlessness. Paul indeed warns us that we surely do not continue in sin so that grace would abound. We love the Law because we love the Lord

John 14:15 ““If you love me, you will keep my commandments.”

John 14:21 “Whoever has my commandments and keeps them, he it is who loves me. And he who loves me will be loved by my Father, and I will love him and manifest myself to him.””

John 14:23 “Jesus answered him, “If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our home with him.”

No good marriage is founded upon merely accepting the marriage vows and terms of the covenant, to love each other in sickness and in health, and then to never do anything with one another. What marriage thrives when the two never serve one another? So also it is with the Law that we are bound with grace, enter into the covenant of grace and out of the great love we have for our Redeemer we work and obey. Our obedience does not keep us in the covenant, only God’s perseverance does that. Rather, our obedience is the natural outworking of a life converted and changed.

The end of the laws requirements are perfected in Jesus Christ. It is his righteousness alone. It is his great gift to us. Take heart that you have a redeemer who satisfied the laws demands on your behalf so that when you come to the judgment throne of God, you have nothing to show for yourself except the white robes of righteousness freely given by Christ, not earned, but poured our by the Son.