Romans 10:2

"For I bear them record," says he, "that they have a zeal of God, but not according to knowledge." Ought not this then to be a ground for pardoning and not for accusing them? For if it is not of man that they are separated, but through zeal, they deserved to be pitied rather than punished. But observe how adroitly he favors them in the word, and yet shows their unseasonable obstinacy.

Paul adds criticism to his praise, just as food sometimes contains a hook, so that they might derive some benefit from what he had to say.

At first, he seems to favor and please the Jews, for having said of them: "they have a zeal for God, but not according to knowledge," he shows that they are worthy more of mercy than of punishment. They are zealous, he says, for the …

What would instruction do without love? It would puff up. What would love do without instruction? It would go astray. Indeed they were going astray, those of whom it was said: "I bear them witness that they have a zeal for God, but not according …

Then when he says, for I bear them witness, he discloses the cause of his compassion, namely, because they sinned from ignorance, not from set malice. In regard to this he does three things. First, he cites their ignorance; second, he shows the area of …

There was indeed a just cause why he should regard them with compassion rather than hatred, since he perceived that they had fallen only through ignorance, and not through malignancy of mind, and especially as he saw that they were not led except by some regard for God to persecute the kingdom of Christ.

Their zeal was not according to knowledge. It is true God gave them that law for which they were so zealous; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place.

For I bear them record, that they have a zeal of God,....

That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level,

He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them.

WE ought to have an intense longing for the salvation of all sorts of men and especially for those, if there are any, that treat us badly. We should never wish them ill, not for a moment, but in proportion to their malice should be our intense desire for their good. Israel had persecuted Paul everywhere with the most bitter imaginable hate. When he addressed them in their synagogues, they rushed upon him in their fury.

WE ought to have an intense longing for the salvation of all sorts of men and especially for those, if there are any, that treat us badly. We should never wish them ill, not for a moment, but in proportion to their malice should be our intense desire for their good. Israel had persecuted Paul everywhere with the most bitter imaginable hate. When he addressed them in their synagogues, they rushed upon him in their fury. When he left them alone and preached quietly to the Gentiles, they made a mob, dragged him before the magistrates, charged him with causing a tumult and either stoned him or beat him with rods. He was "an Israelite, indeed," but his people regarded him as a turncoat, indeed, because he had become a Christian! Mad as they were against all Christians, they had a special spite and fury against the apostate Pharisee. Paul's only reply to all their infuriated malice is this gentle assertion—"Brethren, my heart's desire and prayer to God for Israel is that they might be saved." Brethren, let us pray for men that they may be saved! Simple as the statement is, I feel sure that we shall see more conversions when more people pray for conversions. If, as we went about the streets, we made a rule that whenever we heard a man swear, we would pray that he might be saved, might we not hope to see a great many more saved? If, whenever we saw a case of special sin, or read of it in the newspaper, we were to make it a habit always to offer our heart's desire and prayer for such offenders that they might be saved, I cannot tell what countless blessings would come from God's right hand. I would bring before you one peculiar class of persons whose conversion some of us should very earnestly pray for.

For I bear them record - To bear record means to be a witness; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order Act 26:5; Php 3:5, and he well knew the extraordinary exertions which they put forth to obey the commands of the Law. A zeal of God - A zeal for God. Thus, Joh 2:17,” The zeal of thine house hath eaten me up;” an earnest desire for the honor of the sanctuary has wholly absorbed my attention; compare Psa 69:9; Act 21:20, “Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law;” Act 22:3, “And was zealous toward God as ye all are this day.” Zeal for God here means passionate ardor in the things pertaining to God, or in the things of religion. In this they were, doubtless, many of them sincere; but sincerity does not of itself constitute true piety; Joh 16:2, “The time cometh that whosoever killeth you will think that he doeth God service.” This would be an instance of extraordinary zeal, and in this they would be sincere; but persecution to death of apostles cannot be true religion; see also Mat 23:15; Act 26:9, “I thought that I ought to do,” etc. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But the zeal which is acceptable is what aims at the glory of God, and which is founded on true benevolence to the universe; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our own sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwilling to give them credit for it. […]