Verse by Verse

¹¹ For the Scripture says, “Whoever believes on Him will not be put to shame.”

¹² For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.

¹³ For “whoever calls on the name of the Lord shall be saved.”

Same quote as in Romans 9:33, from Isaiah 28:16 — … Thou shalt know that I am the LORD: for they shall not be ashamed that wait for Me.

Verse 12 — contrast with Romans 3:23 (all have sinned) now all can be saved

Verse 13 — quote from Joel 2:32 — And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered.

The same quote is used in Acts 2:19-21 where Peter refers to still-future Tribulation and blessing of all nations through Israel. He gives no indication of the age of grace because it hadn’t yet been revealed through Paul. In Romans 10, Paul refers to the age of grace and salvation by Christ.

Putting all of these thoughts together, we may arrive at the conclusions that to call upon the name of the Lord is to believe all that the name of the Lord stands for; to know the Lord in His qualities as Savior God, Lord of all; to approach Him through the altar of the cross; to recognize that there is no strength in ourselves but that all power dwells in Him; and to commit ourselves to Him in faith, desiring that He should act for us as He sees our need. — Barnhouse, page 85.

⁸ But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith which we preach):

⁹ that if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved.

¹⁰ For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation.

Verse 8 is from Deuteronomy 30:12-23 — Moses said this in reference to the Law, but Paul uses it here to refer to the gospel.

The confession of Christ as Lord is the essential distinction between justification by faith and those who are attempting to achieve their salvation by works.

Confession here isn’t promising to forsake sin, nor is it promising to make Christ Lord of your life (you can’t do that until after He is in your life, which happens at salvation), but it is agreeing with Him that you can’t obtain justification by any work of your own but must depend totally on Him by faith.

The English word “confess” means simply to “acknowledge,” to “admit.” And this is exactly what the original Greek word means too, nor does Romans 10:9-10 say anything about confessing before men … The heart and mouth in Romans 10:9 are both used symbolically. While believing is naturally associated with the heart, confessing is naturally associated with the mouth.

If indeed the Apostle meant that with the physical mouth public “profession” must be made for salvation, then salvation is not by faith alone after all, but by faith plus works … It is when the sinner comes to the end of himself and confesses, acknowledges that Jesus is Lord, and believes in Him as the risen, living Savior, that he is saved. Any work of righteousness he might add for salvation would be useless, for salvation is by grace … through faith … not of works (Ephesians 2:8-9). — Stam, page 245-246.

⁶ But the righteousness of faith speaks in this way, “Do not say in your heart, ‘Who will ascend into heaven?’ ” (that is, to bring Christ down from above)

⁷ or, “ ‘Who will descend into the abyss?’ ” (that is, to bring Christ up from the dead).

Quote from Deuteronomy 30:11-14 (taken from the Septuagint, with certain modifications and parenthetic explanations) — For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest 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.

abyss — Sheol, the region of the dead into which Christ went at His death. To think of a repetition of the death and resurrection of Christ would be to impute incompleteness to that which was accomplished once for all.

Man had nothing to do with the incarnation (verse 6) Man had nothing to do with the resurrection (verse 7). God did it all. Man cannot obtain righteousness by his own efforts, only by faith.

What Moses is saying is, in effect: “This law is not hidden from you; it is simple and plain. You don’t have to send to heaven to bring it down to your level, or send your philosophers across the sea to other lands to get their learned opinions about it. God has brought it down to you and as you receive it as His word you are saved. Is it not significant that immediately following these words in Deuteronomy 30:11-14, Moses says, “He is thy life.” — Stam, page 242.

⁴ For Christ is the end of the law for righteousness to everyone who believes.

⁵ For Moses writes about the righteousness which is of the law, “The man who does those things shall live by them.”

end = when something is no longer what it was until then

The law is no longer in dominion — But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus (Galatians 3:23-26).

Moses’ quote — Ye shall therefore keep My statutes, and My judgments: which if a man do, he shall live in them: I am the LORD (Leviticus 18:5). Cursed be he that confirmeth not all the words of this law to do them. And all the people shall say, Amen (Deuteronomy 27:26).

does = has done. Once a man determines to gain his righteousness by law, he can never fall short of the standard.

Christ was the fulfillment and the termination of the law.

He was the goal — Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith (Galatians 3:24).

He ended it — But after that faith is come, we are no longer under a schoolmaster (Galatians 3:25).

Having abolished in His flesh the enmity, even the law of commandments contained in ordinances; for to make in Himself of twain one new man, so making peace (Ephesians 2:15).

Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross (Colossians 2:14).

Efforts to keep the Law will never establish one’s righteousness; rather they will establish his unrighteousness. God’s righteousness, required by the Law, was manifested in Christ alone, in whom our sins were judged at Calvary, by whom their penalty was fully paid, and through whom we may now be justified by faith. This is why Paul declares that it is his desire to “be found in Him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith (Philippians 3:9).” — Stam, page 241.

1 Brethren, my heart’s desire and prayer to God for Israel is that they may be saved.

² For I bear them witness that they have a zeal for God, but not according to knowledge.

³ For they being ignorant of God’s righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.

desire = good pleasure, fervent desire

Paul’s witness — I am verily a man which am a Jew, born in Tarsus, a city in Cilicia, yet brought up in this city at the feet of Gamaliel, and taught according to the perfect manner of the law of the fathers, and was zealous toward God, as ye all are this day (Acts 22:3). Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief (1 Timothy 1:13). And profited in the Jews’ religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers (Galatians 1:14).

God’s righteousness — His character and the means by which He reckons righteousness to those who believe

The attempt to gain righteousness by human effort is ignorance.

Knowledge = full knowledge — the Jews knew some things about God, but they didn’t know God.

not submitted — Their ignorance was willful. They ignored God’s righteousness.

Christ crucified is the righteousness of God. This is the righteousness of which Israel was ignorant. This is the righteousness which they rejected. This is the righteousness against which they erected a system of their own private righteousness in order that they might not have to bow before Christ as the righteousness of God. This is the righteousness against which all the legalists of our own days are arrayed. The fact that Israel was ignorant of this righteousness was not because of any defect in the knowledge which had been set before them. The proclamation was in complete harmony with their own prophets and was the fulfillment and confirmation of their prophecies. — Barnhouse, page 62.

__________

The first definition of the righteousness of God is that it describes the holiness of God. In our text, it cannot mean that those who were ignorant of the holiness of God established their own moral excellence and so failed to submit themselves to the holiness of God. The second definition is that it refers to the method of justification which God has established. The third definition is that it refers to the righteousness of which God is the author, the righteousness of which He approves and which He accepts. — Barnhouse, page 63.

__________

Here, perhaps is the core of all rejection. Men do not want to submit. The Greek word for submit is found 39 times in the New Testament. It is translated in ways which show its inner meaning of bringing the whole being into subjection to Christ, even as all things one day shall be brought in subjection to Him. Men say that they cannot believe; God says they will not believe. The root meaning of surrender is to hand over one’s self. If we are not to be ignorant of God’s righteousness, if we are to turn away from any attempt to establish our own righteousness; we must come to the place where we submit ourselves to the righteousness of God as it is seen in the lowliness of the Lord Jesus Christ, as it is seen in the crushing and scorching of His humanity in suffering, and as it is seen on the cross displaying the grace of God which makes it possible for that righteousness to be given us today. — Barnhouse, page 64-65.

³⁰ What shall we say then? That Gentiles, who did not pursue righteousness, have attained to righteousness, even the righteousness of faith;

³¹ but Israel, pursuing the law of righteousness, has not attained to the law of righteousness.

³² Why? Because they did not seek it by faith, but as it were, by the works of the law. For they stumbled at that stumbling stone.

³³ As it is written: “Behold, I lay in Zion a stumbling stone and rock of offense, and whoever believes on Him will not be put to shame.”

Quote from Isaiah 8:14 — And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offence to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. (Israel fears an alliance of her enemies, Egypt and Syria.

And from Isaiah 28:16 — Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Israel trusted Egypt for her deliverance from the Assyrians instead of relying on God.

Law of righteousness — the principle of pursuing righteousness by keeping a law — thinking righteousness will result from keeping the law. “As it were” — they sought it by works

Stumbling stone — Christ, the Messiah (seen by use of the article “Him.”)

Offense = trap, the part where the bait was put. Anything that causes a hindrance or prejudice. That makes people fall, as unbelievers do upon Christ.

Israel stumbled by refusing to trust Christ but continuing to pursue righteousness by works.

But Israel, seeking to obtain the righteousness of the law, did not obtain it. Why? Because they sought it by works rather than by faith (verses 31-32). Mark well, the Apostle does not say that they had failed to obtain righteousness because God had not elected them to salvation, but because they had sought to gain it by works rather than by faith. This is important, appearing as it does, at the close of such a chapter as Romans 9. — Stam, page 235.

²⁷ Isaiah also cries out concerning Israel: “Though the number of the children of Israel be as the sand of the sea, the remnant will be saved.

²⁸ For He will finish the work and cut it short in righteousness, because the Lord will make a short work upon the earth.”

²⁹ And as Isaiah said before: “Unless the Lord of Sabaoth had left us a seed, we would have become like Sodom, and we would have been made like Gomorrah.”

Verse 27-28 quote from Isaiah 10:22-23 — For though thy people Israel be as the sand of the sea, yet a remnant of them shall return: the consumption decreed shall overflow with righteousness. For the Lord GOD of hosts shall make a consumption, even determined, in the midst of all the land. Referring to the coming Assyrian captivity and end times.

work (v.28) — should be “word” (Logos) — what the Lord fulfills

Verse 28 — God will cut short the time to preserve the remnant. (The last part of the verse isn’t in the best manuscripts.)

Verse 29 quote from Isaiah 1:9 — Except the LORD of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah.

Sabaoth = Hebrew word for “hosts”

Paul uses Isaiah’s prophecy, still unfulfilled, about a remnant of Israel that will be saved in the end times to refer to a remnant saved by grace in this age.

Seed — the believing remnant in the future.

²⁵ As He says also in Hosea: “I will call them My people, who were not My people, and her beloved, who was not beloved.”

²⁶ “And it shall come to pass in the place where it was said to them, ‘You are not My people,’ there they shall be called sons of the living God.”

Quote in verse 25 — And I will sow her unto me in the earth; and I will have mercy upon her that had not obtained mercy; and I will say to them which were not My people, Thou art My people; and they shall say, Thou art my God (Hosea 2:23).

Quote in verse 26 — Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not My people, there it shall be said unto them, Ye are the sons of the living God (Hosea 1:10).

Israel rejected God and became “not My people,” so God, when He recalls the remnant will also call Gentiles who are also “not My people.” But these verses refer to Israel.

Paul is showing from Hosea that “they are not all Israel which are of Israel.”

Many commentators apply verses 25-26 to Gentiles being saved today, but an examination of the Old Testament passages reveals that they refer rather to redeemed Israel as Jehovah’s reconciled wife. He had given her “a bill of divorcement” (Isaiah 50:1) and had called her “Lo-ammi,” “Not My People” (Hosea 1:9-10) because of her spiritual adultery, but He never ceased loving her or abandoned His promise and purpose to make her His own indeed. This will take place after God has “finished the work and cut it short in righteousness” (verse 28), i.e., after He has judged Israel and the nations in the great tribulation. — Stam, page 233.

(See also God’s Covenants, by Donald Grey Barnhouse, pages 52-54.)

²² What if God, wanting to show His wrath and to make His power known, endured with much longsuffering the vessels of wrath prepared for destruction,

²³ and that He might make known the riches of His glory on the vessels of mercy, which He had prepared beforehand for glory,

²⁴ even us whom He called, not of the Jews only, but also of the Gentiles?

Willing to show His wrath — Having the will, sovereignty

Make His power known — showing His character and authority

Fitted (middle voice) — God isn’t doing the fitting. The action is done by the persons themselves.

Destruction — not of being but of well-being, not annihilation but ruin as to carrying out its purpose.

Riches of His glory = God’s grace to believers

Mercy — pity in action. God’s salvation is provided for all but only those who receive it obtain mercy.

Prepared — by Christ on earth for heavenly glory

Verse 24 shows Paul is speaking of Jews and Gentiles here, not specifically of individuals

If a man goes to hell it is because he fitted himself or it. If he goes to heaven, it is because God fitted him for it.

¹⁹ You will say to me then, “Why does He still find fault? For who has resisted His will?”

²⁰ But indeed, O man, who are you to reply against God? Will the thing formed say to him who formed it, “Why have you made me like this?”

²¹ Does not the potter have power over the clay, from the same lump to make one vessel for honor and another for dishonor?

Why does God hold anyone accountable for a hardened heart?

His will = His counsel which rules over human action as opposed to His desire. Man can resist the desire of God but not His determined will.

Verse 20 shows that to ask the question is to misunderstand the relation between God and Man. Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? (Isaiah 29:16).

You say, “That sounds terrible — that God has the right to take the clay and make one man a sinner and another a righteous man!” But he does not say that. God makes no man a sinner. Remember this: God takes the clay as He finds it, and the “clay” here is man who is already a sinner. “Thou art the potter, we are the clay.” Paul is not talking about the creation of man. God created him good, holy, and righteous, but the clay that the apostle is talking about here is sinful clay. Out of that clay every man stands alike. Every man is a sinner, every man deserves judgment. God has a right to pick out one man from that mass and have mercy upon him, and let the other man go if He wants to. Paul is not talking here about God creating man in sin. God did no such thing. — McClain, page 182-183.

__________

Surely the potter has complete power over the clay, but God exercises this power in accordance with the highest moral principles — His own. In Israel’s case He used it to display His mercy; in Pharaoh’s to display His wrath upon sin, making of the one a “vessel unto honor,” and of the other a “vessel unto dishonor.”

Thus, rather than debating the issue, we are wiser to place ourselves in the hands of the Master Potter, beseeching Him to make of us vessels unto honor. Indeed, this is especially appropriate where the believer in Christ is concerned, for the Potter is not yet finished with us. Thus the Apostle declares in 2 Timothy 2:20-21 that if we purge ourselves from spiritual uncleanness He will make of us “vessels unto honor, sanctified, and meet for the Master’s use … ” — Stam, page 231-232.