Because they were sons of Abraham. Sin was in the world between Adam and Moses, when the law was not. Clearly, then, such ground is untenable. Moses' utterance was single and by itself. People cannot come to Jesus without the right information about the gospel, but information alone is not enough to save anyone. Oh, how I love that phrase.That is why I love the ministry so much, because I have the privilege to bring to men glad tidings of good things. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. If God has made you feel yourself a sinner, then Christ is such a Savior as you need and you may have him at once: the only difficulty lies in the way being so easy that you can hardly think it can be so. He lays down such a summary as no Jew ever gave since they were a nation. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God. Yes, they did hear. II. Includes cross references, questions, verse by verse commentary, outline, and applications on Romans 10. God send us more like him men to whom religion is for home consumption. It is hard singing when your father is dying, but it was not hard to him. (19) The testimony of Deuteronomy 32:21. As your next door neighbor's house is not hard to get at, so neither is salvation by the gospel. And I love it. Jesus has already come to the earth and brought us the information we need to serve God and find heaven. how unsearchable are his judgments, and his ways past finding out! (that is, to bring Christ down from above:): In Moses sermon these words mean the law that he commanded Israel to obey was not some far off impossibility requiring heroic superhuman efforts to discover and obey. If I had a sense of sin as deep as that of lost souls in hell, I could hope that I should be saved." ): Paul says it is not necessary for men to descend into the realms of death and Satan to attain salvation. He here shows the fatal mistake that the unbelieving Jews were guilty of, which was their ruin. I want to call your special attention to the fact that Paul borrows the words of Moses; for his intent was the ending of all fears. Granted that it is so, at once and fully. Two things are required as conditions of salvation:-- (a.) Have as many good works as you can cram into your life, but never tell anybody about them, or think anything of them. There is no good reason for such an assumption, but much against it. There is no hope for man otherwise; for the gospel is not all that is now made known. It is close to you; it is as close as your mouth. a. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. Sin is our not wanting the gifts of . Therefore I cast about me, and I considered what subject he would wish me to preach from if he were sitting behind me this morning as he was last Lord's-day. 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? It is salvation that the gospel exhibits and tenders--saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Christ is the author of, a Saviour to the uttermost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. Inductive Bible study on Romans chapter 10. You cannot believe in him unless you hear about him. He saves those who are always confessors of sin, always needy in themselves, and therefore always glad of him. Now, was it not extreme folly in the Jews to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened? Nothing can be more simple and essential. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Its remarkable that Paul found something good to say about these Jewish people who persecuted him so mercilessly. I believe that whoever you are, chosen or not, predestined or not, if you will call upon the name of the Lord you will be saved. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood. 3. He shall not be ashamed of his hope in Christ; he shall not be disappointed of his end. The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. Brethren, my hearts desire and prayer to God for Israel, I bear them witness that they have a zeal for God, i. Thus, how can your father have the forgiveness of sins which is essential for fellowship with God?" This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. () in Romans 10:8, as afterwards . Sin had left its crimson stain, but He washed me white as snow." Menurut data Bursa Efek Indonesia (BEI), saham ENRG anjlok 5,15% dengan nilai transaksi Rp26,56 miliar dan volume perdagangan 101,84 juta saham. "Shall we sin," says he, proceeding yet farther (ver. No Gentile would do it who had not ceased worshipping the emperor as Kurios. This existential pain is deepened and furthered by the divisions between Paul and his own people as he simultaneously argues his claims for inclusion of the Gentiles within God's salvific plan. No, salvation is not put at so vast a distance from us. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. Paul allegorizes that passage. Take the Sabbath law. A great present-day preacher called preaching "pleading with men." The application of this was more evident to the Gentile than to the Jew. Cold desires do but beg denials; we must even breathe out our souls in every prayer. Concerning profession: It is with the mouth that confession is made--confession to God in prayer and praise (Romans 15:6; Romans 15:6), confession to men by owning the ways of God before others, especially when we are called to it in a day of persecution. No, he says only, "He that doeth those things shall live by them." He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. i. For instance, if a man signs a contract without having read the conditions, he cannot complain if afterwards he finds out that the conditions are very different from what he thought they were. We provide you with a list of stored cookies on your computer in our domain so you can check what we stored. They're both true. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people.". Moses does not allow any person to dream that under the law he can be saved in any other way than by perfect obedience thereto. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. Jesus has come down: years ago be left the glories of his Father. Man complicates the issues. There is the righteousness of justification and the righteousness of sanctification. This passed away with man when he sinned. The Gentiles did not seem to him to be in the same position as the Jews at all. He laughs at all our comeliness, he knows that it is a hollow cheat, a vile sham. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Eleazar the priest was brought before Antiochus Epiphanes whose aim was to stamp out Jewish religion. Christ is come down from heaven; we need not go to fetch him. Some thought him half-witted, but the story would show his wind to be sound enough. There are some that find a difficulty here, because the expression "to hold" means holding firmly. It may well be that what we have here is the notes of some address which Paul was in the habit of making to the Jews to convince them of their error. And their words to the ends of the world.. Because for He has revealed Himself to us. I'm sorry you can't accept it, but that is the way it is. In the moments when the soul is in the lowest depths, faith is the only way to live. For they, being ignorant of God's righteousness are going about to establish their own righteousness, and they have not submitted themselves unto the righteousness of God. He loved even here at the threshold to show the breadth of God's grace. Again, we cannot neglect the emphasis on personal responsibility. It was not an easy thing; it must often have been made extremely inconvenient; and it must often have made life very uncomfortable. God so loved the world that He gave His only begotten Son, that whosoever would believe in Him would not perish but can know the eternal life of God and the glory of God's eternal kingdom and can share as children of God, heirs of God, joint-heirs with Jesus Christ, kings and priests in that glorious age that is coming. So that this was no other than what Moses and the prophets said should be, Ro 10:20, and the chapter is closed, Ro 10:21, with another passage out of the same prophet in the next verse, showing the rejection of Christ and his Gospel by the Jews, and which justifies their being cast off by him, of which the apostle treats largely in the next chapter. The gospel is called the Word of faith, the Word of God, as being what was spoken, or communicated by God to man. But now he turns around and says, "For whosoever shall call upon the name of the Lord shall be saved." Paul has been saying some hard things about the Jews. This is to fall back on a principle he had already used. This is as certain and clear as the utterance of that dreadful roll of thunder which has just now left on your minds the thought, "He that doeth these things shall live by them.". But that wasnt their only problem. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. For Moses described the righteousness which is of the law, [he said,] That the man which doeth those things shall live by them. The truth is not difficult to be understood and embraced. Concerning faith: It is with the heart that man believeth, which implies more than an assent of the understanding, and takes in the consent of the will, an inward, hearty, sincere, and strong consent. I. For the Scripture says, Whoever believes on Him will not be put to shame. For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. (James 2:10-11). Wednesday, March 1st, 2023 3). And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Instead, we gain it by confessing and believing in the person and work of Jesus Christ. Zealous the Jews were and are. If a man called Jesus kurios he was ranking him with the Emperor and with God; he was giving him the supreme place in his life; he was pledging him implicit obedience and reverent worship. (Barclay), ii. Let it not be! In our concern to understand what the apostle is saying about righteousness, justification, and the like we ought not to overlook his tremendous concentration on God." (Morris) i. He knew whom he had believed, and knew what the Lord had done for him, and he could not see a weak point in it all. There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Angels saw him and wondered. He has no longer to win God's favour; he need simply take the grace and love and mercy which he freely offers. So, then, faith comes from hearing, and hearing comes from the word which comes from Christ and which tells of him. i. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. Depend upon him without fear as to your present and eternal salvation. (4-8) The contrast between Gods righteousness and our attempts at righteousness. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed. Once, again, though your faith should only be strong enough to lead you to pray, yet it shall save you, for "Whosoever shall call on the name of the Lord shall be saved." I have tried my best; and so I close by bidding you hear WHAT EXPERIENCE SAITH. I am not sure, for I know little about it." the Jew was none the better for this, unless there were the submission of his conscience to God. Back when Jay Leno was hosted the Tonight Show, he frequently did "man-on-the street" interviews. When our time comes to depart, we shall just step aside and say, "Good-bye, dear friends, awhile: we will meet again in the home of the blessed." This applies to all who cast themselves upon God in faith, Jews and Gentiles alike (11-13).Before people can believe this message, they must hear it. They wanted Jerusalem to be shut down completely on the Sabbath day, and he just let their sections be shut down but allowed cars to be driven in other sections. But we believe on Him that raised up Jesus our Lord from the dead. Do you mean to tell me that because my father does not believe that Jesus is the Messiah that he is lost?" instructive and interesting manner the links that grace practically forms and maintains between the saints of God. The connection is fully owned with that which had been from God of old. The only way to keep right and humble is to be nothing, and let Jesus be all in all. Nevertheless there is in this passage something of permanent value. Christ is the end of the moral law in that he did what the law could not do (Romans 8:3; Romans 8:3), and secured the great end of it. 18). Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. The righteousness of Christ imputed, secures the soul, the better part, from death. The sacrifices, and offerings, and purifications appointed under the Old Testament, prefigured Christ, and pointed at him; and their inability to take away sin discovered the necessity of a sacrifice that should, by being once offered, take away sin. Here I shall be very brief. Here it is not merely the negation of law and of circumcision, but we have the positive side. This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. Alas! i. the top and bottom of such an ascent must be, "to bring Christ down." One is from Deuteronomy 32:21 where God says that, because of Israel's disobedience and rebellion, he will transfer his favour to another people, and they will be forced to become jealous of a nation which has no nation. But I say, did Israel not know? Therein God is both vindicated and glorified. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time. That is the first necessity for the sinner with God. Where then is boasting? A good witness, as a reason of his good wish (Romans 10:2; Romans 10:2): I bear them record that they have a zeal of God. He never said a word more than he felt; yet that was the style of man. It is "revealed," and this too "from heaven." He was a man of rare common sense, straightforward and downright in his aims, and most pithy in his speech, with such a mixture of mother-wit that he might have been taken for John Ploughman's brother, as indeed he was. It was a very great thing, especially, when the profession of Christ or Christianity hazarded estate, honour, preferment, liberty, life, and all that is dear in this world, which was the case in the primitive times. Consequently the door is as open to the Gentile as to the Jew. Even where the law was, not by it but by faith the just lived. The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; But the righteousness which is of faith: In contrast to the righteousness that is based on the law is the righteousness that results from faith. But what saith it? But this may be comparatively a light question. Everything Paul touches in this letter he relates to God. The offering up of this desire to God. We use cookies to let us know when you visit our websites, how you interact with us, to enrich your user experience, and to customize your relationship with our website. ", Oh, but this is a very blessed thing to have to say to you. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. For "every one who calls on the name of the Lord will be saved.". Kurios Serapis is Lord Serapis. Paul said, "It is eliminated." See ye well to this. They are both true, so you can't reconcile. Anyone can express it easily with the mouth and accept it easily with the heart. And where? It is a dilemma of human experience. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. Nevertheless, what is in nowise the same as what was or what will be. May you begin to experience greater victory in your walk with Jesus Christ as you yield yourself to that touch of God and as He molds and shapes you into that person He wants you to be, and as He conforms you into the image of Jesus Christ. The law is written in the ten commandments; you know them; and if you desire to live by them you must keep them. Now hearken. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Ro 10:1, by bearing testimony of their zeal for God, Ro 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Ro 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Ro 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Ro 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Ro 10:6,7, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Ro 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Ro 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Ro 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Ro 10:11, by a testimony from the prophet, Isa 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Ro 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Ro 10:13, by a passage of Scripture in Joe 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Isa 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Isa 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Ro 10:14-17, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Ps 19:4, cited, Ro 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, De 32:21, which the apostle produces, Ro 10:19, and from a passage in the prophecy of Isa 65:1. 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