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This Chapter Verse Commentaries:
Rom_10:1
Brethren, my heart's desire ( εὐδοκία , expressing good will) and prayer to God for them (for Israel, as in the Textus Receptus, has no good support) is, that they may be saved (literally, is unto salvation). "Non orasset Paulus, si absolute reprobati essent" (Bengel).
Rom_10:2, Rom_10:3
For I bear them record that they have a zeal of God. For ζῆλον Θεοῦ , meaning zeal for God, cf. Joh_2:17; Act_22:3; Gal_1:14. The word ζῆλος was commonly used for the religious ardour of the Jews at that time (cf. Act_21:20, Πάντες ζηλωταὶ τοῦ νόμου ὑπάρχουσι ), and there was a faction among them called distinctively Ζηλωταὶ , to which Simon Zelotes (Luk_6:15; Act_1:13) is supposed to have belonged originally. St. Paul's mention of the religious zeal of the Jews of his day is apposite in this place. In Rom_9:1-5, where he was about to speak of their rejection from the inheritance of the promises, he appropriately dwelt on their ancient privileges; here, where he has in view their own failure to respond to God's purpose for them, he as appropriately refers to their undoubted zeal, which he regrets should be misdirected. But not according to knowledge. For being ignorant of ( ἀγνοοῦντες , in explanation of οὐ κατ ἐπίγνωσιν preceding) God's righteousness, and seeking to establish their own (righteousness, repeated here, is ill supported), they have not submitted themselves to the righteousness of God. For the meaning of God's righteousness, opposed to man's own righteousness, see on Rom_3:19, Rom_3:20; also on Rom_1:17, and Introduction.
Rom_10:4
For Christ is the end of Law unto righteousness to every one that believeth. The word "end" ( τέλος ) might in itself mean
(1) termination,
(2) fulfilment,
(3) aim or purpose,
which is the evident meaning of the word in 1Ti_1:5 and 1Pe_1:9. This last seems best to suit the line of thought in this place. The Jews evinced ignorance, i.e. of the real meaning and purpose of Law, in resting on it for justification. This is St. Paul's constant position in speaking of the office of Law—that it could not and was never meant to justify, but rather to convince of sin; to establish the need of, and excite a craving for, redemption; and so prepare men to appreciate and accept the righteousness of God in Christ which was its τέλος (see especially ch. 7.; and cf. Gal_3:24, Ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστὸν Ἵνα ἐκ πίστως δικαιωθῶμεν ). Νόμος being here anarthrous, we translate it according to the rule observed in this Commentary. The apostle has, indeed, in view the Mosaic Law; but it is the principle of law, as such, that he is speaking of. He next proceeds, as elsewhere throughout the Epistle, to quote from the Old Testament in illustration of the contrast between the two principles of justification, and this with the intention of showing that even in the Pentateuch that of justification by faith was intimated, and thus that it was all along the real τέλος of the Law. "Nam si prophetas suae sententiae testes citasset, haerebat tamen hic scrupulus, cum Lex aliam justitiae formam praescriberet. Hunc ergo optime discutit, quum ex ipsa Legis doctrina stabitit fidei justitiam" (Calvin).
Rom_10:5
For Moses describeth the righteousness which is of the Law, That the man which doeth those things shall live by (literally, in) them (Le 18:5). This quotation is intended to express, in the words of Moses himself, the principle of Law, viz. the requirement of entire observance of it, such as the apostle elsewhere contends is impossible (cf. Gal_3:10-12). It may be objected that Moses himself, in the original passage, does not seem to be setting forth any such impossible requirement. He says, in the name of the Lord, "Ye shall therefore keep my statutes and my judgments, which, if a man do, he shall live in them;" implying, it would seem, that a man might so keep them as to live in them; else were the injunction delusive. In the quotation also of the same text in Eze_20:11, Eze_20:13, Eze_20:21 and Neh_9:29, only such a requirement as might have been fulfilled appears to be understood. But St. Paul (as appears from the context, and from Gal_3:12, where the text is similarly cited) refers to it as expressing the strict principle of law, as above defined. It, then, the text, in its original connection, seems to fall short of the sense put upon it, we may understand the apostle to quote it as a well-known one, sufficiently suggestive, if taken, as he intends it to be, in connection with others, such as Deu_27:26, cited with it in Gal_3:10, "Cursed is every one that continueth not in all things which are written in the book of the Law to do them." It is his way to refer to familiar texts, or such as most readily occur to him, as suggestive of Old Testament ideas which he expects his readers to be acquainted with. Calvin's remarks on this whole passage deserve attention: "Lex bifariam accipitur. Nunc enim significat universam doctrinam a Mose proditam, nunc pattern illam quae ministerii ejus propria erat; quae scilicet praeceptis, praemis, et poenis continetur Quod ergo hic de justitia Legis dicitur referre convenit non ad totam Mosis functionem, sed ad partem istam quae peculiariter quodammodo ei commissa fuit." His drift is, that the passage before us intimates the strict principle of law, which it was the peculiar function of Moses to promulgate, whereas the passage which follows from Deuteronomy is significant of its universa doctrina. This distinction may help us to understand St. Paul's drift, in referring, as he proceeds to do, to Deu_30:11-14. The determination of this drift is attended with some difficulty. First, we observe that, whereas the original passage certainly refers to the Law given to the Israelites through Moses—to the same "statutes and judgments" that were the subject of the previous quotation—St. Paul applies it to describe justification through faith in Christ; and, secondly, that, in order to apply it, he alters some parts of it, and interposes comments of his own. One view is that he is only making a free-use of the words of the passage to clothe his own thoughts. So Bengel: "Ad hunc locum quasi parodia suavissime alludit, sine expressa allegatione." But his obvious intention, here as elsewhere, to support his positions from the old Scriptures surely precludes this view. Nor can he be supposed to cite the passage as simply prophetical of the gospel which was to supersede the Law, since it evidently was not so. The proper view seems to be that he adduces it as illustrating, in the first place. what Calvin calls the universa doctrina of the Law itself, with regard to its actual application as a norma vivendi to the needs of man. Here, he would say, the very Mosaic dispensation is presented to us, not as exacting any impossible obedience to the strict behests of law, but only such as the "circumcised in heart" could render, and be accepted still; it is presented to us, not as a rigid external code, enjoining and threatening, but as a word very nigh unto us, even in our heart, that we may do it; it is, in fact, an anticipation and foreshadowing of gospel salvation. In confirmation of this view of the apostle's meaning, it is to be observed that the passage occurs, not in the earlier books of Moses, but in Deuteronomy, which appears as an appendix to them, containing for the most part long discourses in the style of the prophets, wherein the Law is, as it were, spiritualized, and its universa doctrina opened out. In it we feel ourselves as rising out of the region of strict legal exaction into a higher and more spiritual one. Observe also that the passage before us is based on the idea of a people circumcised in heart, and loving the Lord with all the heart and all the soul (verses 6, 20); on an ideal view of a state of favour and acceptance never realized in Jewish history, but such as we find often in the prophetic writings (cf. Jer_31:31-34, the famous passage referred to more than once in the New Testament as having its eventual fulfilment in Christ). Thus the passage before us is legitimately referred to by St. Paul, as an intimation in the Pentateuch itself of the "righteousness which is of faith."
Rom_10:6-10
But the righteousness which is of faith speaketh on this wise, Say not in thine heart (in the original, It is not in heaven, that thou shouldest say), Who shall ascend into heaven? (that is, to bring Christ down). The parenthesis is St. Paul's own; the original has, after "heaven," and bring it unto us, that we may hear it and do it? Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead). Again the parenthesis is St. Paul's; and he has substituted "into the deep" ( εἰς τὴν ἄβυσσον ) for " beyond the sea." The original is, 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 what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach; that (or, because) if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. The apostle's purpose in varying from the original is obvious from his interposed comments, and from the application that follows. It seems to be as though he had said, "See how, with a slight alteration, the passage in Deuteronomy becomes an exact description of our Christian doctrine." The most marked alteration is the substitution of "into the deep" for "beyond the sea." The "sea" in the original, to which the term "abyss" is applicable (cf. Job_28:14; Psa_107:26), may have suggested the word; but St. Paul here evidently means by it the regions of the dead, imagined as subterranean, equivalent to the Hebrew Sheol, and the Greek Ἅδης . For use of the word in this sense, cf. Psa_71:20, Ἐκ τῶν ἀβύσσων τῆς γῆς πάλιν ἀνήγαγές με cf. also Luk_8:31 and Rev_9:1, Rev_9:2, Rev_9:11; Rev_11:7; Rev_17:8; Rev_20:1, Rev_20:3; in which passages ἡ ἄβυσσος seems to denote the penal abode, corresponding to the Greek idea of Tartarus; but the word itself does not contain this idea, which is by no means intimated here. It may be taken to denote Hades, into which Christ "descended." Some commentators suppose the previous expression, "ascend into heaven to bring Christ down," to mean bringing him back to earth from heaven, whither he has ascended now. But the mere fact of its coming first, as well as the general sense of the passage, shows it to refer rather to the Incarnation, and what follows to the Resurrection. These were the two grand stages in the great work of redemption; both were required that "the righteousness which is of faith" might effectually be brought "nigh unto us." The impossible task of effecting either was not required of man; God has done both for us, and we have but to "believe in our hearts," that "the word" of his grace may be nigh us, in our mouth and in our heart, that we may do it. Thus all that was intimated or foreshadowed by that old passage in Deuteronomy is in its fullest sense to us fulfilled. In verse 9 the applicability of the words, "in thy mouth, and in thine heart," to the gospel dispensation is shown; the two expressions, properly understood, denoting all that is required of us. Confession of the Lord Jesus with the mouth must be taken to express generally, not only fearless avowal of the Christian faith, but also consistent life, according to the full meaning of our Lord's words in Mat_10:32; Mar_8:38; Luk_10:26; Luk_12:8, etc. Confession of the Lord Jesus with the mouth, too, would have a peculiar significance then, when Christians were often so sorely tempted to deny him under persecution (cf. 1Co_12:3). We may observe also how "the mouth" is elsewhere regarded as the index of the heart; as the main bodily organ whereby character is evinced and expressed (cf. Mat_12:34, Mat_12:37; Mat_15:11, etc.). Further, the belief spoken of is belief in the heart—a living operative faith, not intellectual conviction only. Nor is belief that God raised the Lord Jesus from the dead to be taken as meaning belief of this one article of the Creed alone; it carries with it belief in the gospel generally, the doctrine of the Resurrection being here, as elsewhere, regarded as the central doctrine on which all the rest depends (cf. I Corinthians Luk_15:17; 1Pe_1:21). "Haec summa Evangelii est. Nam, cum credimus Christum excitatum esse e mortuis, credimus sum pro peccatis satisfecisse, et in coelis regnare, ut nos ad imaginem suam perficiat" (Bucer). In Luk_12:10, where the offices of the heart and of the mouth are denoted in general terms, the distinction between "unto righteousness" with respect to the one, and "unto salvation" with respect to the other, is significant. By faith alone we are justified; but by confession in actual life, which is the fruit of faith, our salvation is secured.
Rom_10:11-21
What follows to the end of the chapter is abruptly expressed, in such wise as to render difficult a clear exposition of the intended argument. It seems (as in other parts of the Epistle) as if St. Paul had dictated rapidly, and without pausing to consider whether readers would easily follow the thoughts of which his own mind was full. First, having done with his illustrations from the Pentateuch, he resumes the line of thought expressed at the end of Rom_10:4, by παντὶ τῷ πιστεύοντι . For, though Rom_10:11 is logically connected (in a way usual with St. Paul) with the preceding one—the quotation from Isaiah being adduced in proof of πιστεύεται εἰς δικαιοσύνην in verse 10—yet what follows is really a continuation of the thought of verse 4, viz. that the "righteousness of God," spoken of in verse 3, is of faith, and also for all. In evidence of this he returns to the text from Isa_28:16, already cited in Rom_9:33, and himself supplies πᾶς at the beginning of it, so as to bring out its universal application. It may be that, quoting from memory, he had forgotten that this word was not in the original, or he may have purposely added it in order to express more clearly what the original—in which there is no limitation of ὁ πισττεύων —really implied. The latter supposition is probable, inasmuch as (according to the best-supported readings) he had previously (Rom_9:33) quoted the text without this addition, and now follows out the idea of πᾶς by giving a reason for it, and then, in Rom_9:13, adds a text from Joel in which πᾶς does occur, so as to intimate that the "calling on the Name of the Lord," spoken of by Joel, implies the "believing" spoken of by Isaiah, and hence that the two texts must be equally universal in their application.
Rom_10:11, Rom_10:12
For the Scripture saith, Whosoever believeth on him shall not be ashamed (see above, on Rom_9:33). For there is no difference (rather, distinction) between the Jew and the Greek: for the same is Lord of all, being rich unto all that call upon him. Here, in Rom_10:12, the apostle comments on the text from Isaiah, so as to show the universality of its application (see previous note). It is (he would say) in itself applicable to Jew and Gentile alike, and it must needs be so, since the one God is the same to all that call upon him, even as the Prophet Joel also testified. The thought thus expressed was one deeply fixed in St. Paul's mind. He elsewhere speaks Of the very unity of God as implying of necessity that he is the same alike to Jews and Gentiles (see above, on Rom_3:29).
Rom_10:13
For whosoever shall call upon the Name of the Lord shall be saved (Joe_2:32). The text from Joel is in a passage which is distinctly Messianic; the same that is quoted by St. Peter (Act_2:16) as fulfilled on the Day of Pentecost. Hence, and from the fact of πᾶς ὃς ἂν being emphatic in the original, it is well quoted by the apostle as supplementing the previous one from Isaiah, and as conclusive for his argument.
Rom_10:14, Rom_10:15
How then shall they call on him in whom they have not believed? This question may be taken, in the first place, as serving to connect the two passages from Joel and from Isaiah (see previous note). But it is further the beginning of a sorites, suggested by a new thought, which is carried out to the end of the chapter. The course of this new thought through the rest of the chapter may be expounded as follows: It might be pleaded, in behalf of the unbelieving Jews, that they had never really heard, through preachers duly sent to them, the gospel message; and hence that they were not to be blamed for rejecting it. With this idea before him, the apostle first (verses 14, 15) allows generally, in the form of a series of questions, that, as before calling on the Lord there must be faith, so before faith there must be hearing, before hearing there must be preaching, and for preaching there must be authorizing mission; and he quotes, in illustration, a passage from Isaiah, which describes beautifully the preaching of good tidings of peace by commissioned messengers to all the world. But he is careful to add (verses 16, 17) that, according to the same prophet, such universal preaching, and consequent hearing, does not involve universal hearkening; thus showing, in view of the main purpose of his argument, that the fact of the Jews not hearkening now is no evidence that they had not heard. Then he goes on to ask whether any could plead the excuse of not having heard, so as to justify want of the faith that cometh of hearing. Nay, he replies (verse 18), the sound of the good tidings has gone forth to all the earth, even like the language of nature spoken of in Psa_19:1-14. Then (verse 19), pressing his argument home to the Jews, who have been all along in view, he asks, "But I say, Did not Israel know?" The word ἕγνω , being different from ἤκουσααν previously used, must express some different meaning. But what St. Paul exactly meant by it is not quite clear. The quotations from the Old Testament that follow in proof of knowledge (verses 19, 20) seem to support the view that what Israel knew, or ought to have known, was the Divine design of the promulgation of the "good tidings" to all the world, which has just been spoken of. Such promulgation should have been to them no stumbling-block; for it had been told to them from Moses downwards, and they had full opportunity of knowing it. Lastly (verse 21), the apostle intimates that the present state of things, in which Gentiles accept the gospel while Israel in the main rejects it, far from being an objection to it, is but a further fulfilment of Isaiah's prophecies, which represent God as making himself known to those who had not known him, while pleading with Israel in vain. This exposition of the supposed course of thought being borne in mind, the passage (with the further aid of some interposed comments) may become intelligible. It continues: And how shall they believe in him of whom they have not heard! and how shall they hear without a preacher! and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that [preach the gospel (or, good tidings) of peace, and] bring glad tidings of flood things! (Isa_3:7). The genuineness of the. words within brackets is at least doubtful. Even with them the text is not quoted in full, though sufficiently to remind of its purport.
Rom_10:16-18
But not all obeyed (or, hearkened to) the gospel (or, good tidings). This means, apparently, that in the prophet's representation of the proclamation of the good tidings all were said to hear, but not all to hearken, For Esaias saith, Lord, who Believed our report? (The Greek word here is ἀκοῇ , the same as in Rom_10:17, there rendered "hearing," and corresponding to the verb ἀκούειν in Rom_10:14,Rom_10:18.) So then faith cometh of hearing, and hearing by the Word of God ( ῥήματος Θεοῦ , God's own Word, committed to, and spoken by, preachers duly sent). But I say, Did they not hear?. The previous aorist, ὑπήκουσαν , in Rom_10:16 having been understood as referring to the prophetic representations rather than to present known facts, the aorist ἤκουσαν here must, for consistency, be similarly understood, though with a view also to the actual universality of the gospel message. The unexpressed nominative to ἤκουσαν appears from the context to be men in general, not the Jews in particular. Israel is not specified till Rom_10:19. Yea, verily, their sound went into all the earth, and their words unto the ends of the world (Psa_19:4). The "sound" and the "words" in the psalm are those of the heavens and the firmament. But in the second part of the psalm, beginning at Rom_10:7, the psalmist passes from God's revelation of himself in nature to his revelation of himself in his Word. Still the psalm itself cannot well be understood as intimating the universal proclamation of the gospel. Nor is it necessary to suppose that St. Paul so understood it. Enough for him that the words he quotes express admirably what he desires to say.
Rom_10:19
But I say, Did not Israel know? (see explanation given above). First, Moses saith, I will provoke you to jealousy by them that are no nation; by a foolish nation I will anger you. It may be observed that in the Greek we have the same word, ἔθνει ,, in both classes of the sentence, though, in order to bring out the supposed meaning in the first clause, it is there, in the Authorized Version, rendered "people," and in the second, "nation." The passage occurs in the song attributed to Moses in Deu_32:21, and expresses the idea of God, in consequence of the defaults of Israel, favouring those who were so far, as it were, no nation at all, so as to provoke Israel to jealousy. It is therefore aptly cited as an intimation in the Pentateuch itself of the calling of the Gentiles in place of unbelieving Israel. The idea involved in "provoke you to jealousy"—in the sense of moving to emulation, so that Israel itself as a nation might, through the calling of the Gentiles, in the end be saved—is pursued, as will be seen, in the chapter that follows.
Rom_10:20
But Esaias is very hold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. (Isa_65:1). The peculiar boldness of Isaiah's utterance consists in this—that, at a time when Israel was recognized as God's one chosen people, he is said to make himself known even to those who sought him not at all.
Rom_10:21
But to Israel he saith, All day long I stretched out my hands unto a disobedient and gainsaying people. (Isa_65:2). Tholuck remarks, "If from this passage we once more look back upon the tenth and ninth chapters, it is manifest how little Paul ever designed to revert to a decretun, absolutum, but meant to cast all blame upon the want of will in men, resisting the gracious will of God.
I. WE MUST BE AWARE THAT THERE IS A WIDESPREAD NEED OF SALVATION. Many of our neighbours need saving from debasing vice and unjustifiable, inexcusable crime; many have fallen into dangerous errors, from which they need to be delivered; many need to be awakened from the densest ignorance and carelessness with regard to spiritual realities. Some are sensible of their need; multitudes are utterly indifferent to it. Go to a hospital, and you will see many and varied forms of disease, accident, privation, affecting men's bodily state—all want healing. So is it with sinful society: salvation, and nothing less than salvation, is the world's great want.
II. WE KNOW THAT THERE IS SALVATION FOR THOSE WHO NEED IT. As Christians, we are assured that our Redeemer is a mighty, all-sufficient Saviour; we believe that he came that the world should be saved through him; we have been authoritatively told that he is "the Propitiation for the sins of the whole world;" that God is "the Saviour of all men, specially of those who believe." Further, we have ourselves experienced the grace and power of Jesus to pardon, purify, and bless; and what he has done for us he can do for others. The offers and promises of his gospel are free and valid. He saves to the uttermost all that come unto God by him.
III. CHRISTIANS SHOULD BE ANXIOUS AND PRAYERFUL ON BEHALF OF SINNERS THAT THEY MAY BE SAVED. In this the apostle is an example to all who have themselves tasted and seen that the Lord is good.
1. It should be our heart's "good pleasure" (for such is the literal rendering). A benevolent mind, in sympathy with the Saviour, who pitied, wept over, expostulated with sinners, will find pleasure in witnessing the power of the gospel to rescue and to save the lost.
2. Supplication should be offered with a view to the same end. We know that such prayer is acceptable; for Christ has said, "It is not the pleasure of my Father that one of these should perish." Supplication should not be selfish; it should be intercessory and benevolent.
IV. CHRISTIANS SHOULD USE THE APPOINTED MEANS FOR THE SALVATION OF THEIR FELLOW-MEN. Sympathy and prayer, unaccompanied by effort, would be a mockery. Certainly, Paul was not the man to grieve over his erring countrymen, and at the same time to neglect endeavours for their recovery. Some of us may preach the gospel, others may "send" the preachers, others may invite their neighbours to hear the gospel; sympathy and prayer will lead to some form of practical effort.
APPLICATION.
1. Whilst others are concerned for your salvation, are you seeking this salvation for yourself?
2. Are you manifesting practically solicitude for the spiritual good of your neighbours and fellow-men?
Rom_10:2-4
I. ZEALOUS RELIGIOUSNESS MAY BE MISDIRECTED BY IGNORANCE. The apostle does not charge the Jews with neglecting, far less with despising, religion. In their own way they were very religious, and many of them were found willing to put forth great efforts and endure many sacrifices for their religion. They had "a zeal for God." They hated idolatry; they revered their Scriptures, their temple, their priesthood, their sacrifices and festivals; they prided themselves upon their ceremonial purity and their scrupulous observances. Yet, with all this, they were not commended by the apostle. Their zeal was without knowledge. We meet with similar characters in our own time. Some persons consider that if there is religiousness with sincerity, that is sufficient. It is a great mistake. We need light as well as warmth, knowledge as well as zeal. If truth has been revealed, our first duty is to learn and receive it.
II. THERE IS A FALSE AND UNCHRISTIAN CONCEPTION OF RIGHTEOUSNESS. The Jews are censured for seeking to establish "their own righteousness." The Law, indeed, was good in itself. For those who perfectly obeyed it, it was a means of salvation. But the Law is Condemnation to those who trust in it and yet do not conform to it. And, as a matter of fact, the Law was "weak through the flesh," was insufficient for the salvation of sinful men. It is no foundation for a sinner's hopes. Further, the Hebrews were too much accustomed to regard their religious acts as services rendered, for which Divine recompense and payment are due. This is a notion still prevalent, but it is radically unscriptural and unreasonable. We cannot be justified by the works of the Law, and we can earn nothing as a right from God.
III. THE TRUE RIGHTEOUSNESS IS THAT WHICH IS THROUGH CHRIST JESUS. Observe:
1. The relation between Christ and the Law. The word "end" may be taken literally. The Law, as a dispensation, came to an end when Christ appeared. The Law was to the Israelites a Conductor to lead them to Jesus. But the word "end" may mean more than this; it may mean the purpose and design of the Law. The Law was given in order to reveal both the righteousness of God and the sinfulness of man. It thus prepared the way for the coming of him whose obedience fulfilled the Law, and whoso redemption secured pardon and liberty for those whom the Law was powerless to save.
2. Observe the way in which the higher righteousness is secured through Christ. This is described by three several expressions in this passage—knowledge, subjection, belief. The ignorant are without the means of obtaining justification; the unsubmissive rebel against the means; the unbelieving reject the means. It is the will of God that faith should be accounted for righteousness. This is a principle as old as Abraham; yet its most mighty working is apparent in the case of those who believe in Jesus. The doctrine of justification by faith is here plainly revealed, and its superiority to all rival doctrines plainly exhibited.
Rom_10:5-10
I. ITS CONTRAST TO THE LAW. The former dispensation promised life to those who obeyed the Law. By life is meant more than continuance of existence and national and territorial advantages; the expression conveys the promise of Divine favour and acceptance. Perfect obedience would secure life; but such obedience no Hebrew, and indeed no mortal man, has rendered. The old covenant did indeed assure to the upright and pious Jew the blessings of salvation, and enjoined obedience upon all its sons. But it was only human pride and self-righteousness which could deem the life of even the holiest such as to merit the favour and fellowship of God. Christianity, on the other hand, provides all spiritual blessings as a free gift—the gift of grace.
II. ITS SIMPLICITY AND ACCESSIBILITY. To exhibit this, the apostle borrows language from the Book of Deuteronomy. What the Lord, by Moses, said of the commandment published to Israel, that Paul says of the gospel. The Divine righteousness speaks; and what is its message to men?
1. It is a message which gently reproaches those who complain of the difficulty of understanding and realizing the will of God. How especially does this apply to Christianity! We have not to soar to heaven, or to plunge into the abyss; for Christ, the Son of God, has condescended to come down from the celestial heights that he might dwell among us; he has risen from the dead, conquering sin and death for us, and leading us in the way to God. Thus the Lord has deigned to make the truth of God intelligible, and the grace of God real and near.
2. But the Divine righteousness, speaking, assures us of the nearness of the Word of life to the hearers of the gospel, personally and individually. How could the word which quickeneth be nearer, more accessible? It is "in the mouth, and in the heart," of every Christian. Pause to think how true this is. Your English Bible is in your hands; the gospel is preached at your own doors; the creeds, the prayers, the thanksgivings, are framed and uttered in your own familiar speech; the name of Jesus is a household word; the simplest can understand the message of the gospel, the terms of life eternal; the child, the unlearned, the feeble, the aged, appreciate the truth as it is in Jesus; Christianity gains many a convert from among the poor, the vicious, the very heathen. All this is a testimony to the Divine adaptation of the gospel to human nature; it meets our deepest wants and supplies them, it creates its own witness by its own success.
III. THE TERMS IT PROPOUNDS. They are two.
1. Faith—as this whole Epistle tells, and tells again and yet again. The righteousness is of faith; "with the heart man believeth." A provision which attests the infinite wisdom of him who made it. The condition is one which can be fulfilled by men of every rank and age and culture; yet it is one profoundly affecting the moral and spiritual nature. It is profitable to man and honouring to God.
2. Confession—a condition, doubtless, very different in the apostles' days from our own, but, as the Lord teaches us, ever indispensable. Men have not the right to say in what way confession shall be made. But it must not be withheld.
IV. THE BLESSINGS IT SECURES. These also are two.
1. Righteousness—the new, Divine, Christian righteousness, that which is the gift of God; a righteousness which is by grace, but which is real, genuine, and eternal.
2. Salvation—by which we are to understand the final and complete enjoyment of what the gospel brings and promises. The end of your faith is the salvation of your souls. It is not only deliverance from sin and danger; it is the participation in the Divine nature, and in the eternal life.
APPLICATION. Let the hearer of the gospel think, not merely of the mysteries which belong to religion, but of the simplicity of what is most essential for him to believe. You have not to climb a lofty tree in order to pluck the fruit; the bough hangs low, and you have but to reach out your hand. You have not to climb the mountain crag, and cross the dangerous bog, in order to come at the water of life; the stream flows by your side, and you have but to stoop and drink.
Rom_10:11-13
I. THE LORDSHIP AND WEALTH OF CHRIST. In speaking of the blessings of salvation, it was very natural that Paul should be led to refer to the glory of the Saviour, in order that it might be understood how vast was his power alike to deliver and to protect his people, and to confer upon them priceless favours.
1. As Lord of all, Christ is Possessor of all power in heaven and in earth. He is of right Ruler of all; and the application of this language, referring to Jehovah, to the Son of man, is proof that he was regarded by St. Paul as Son of God. To Christians, however, it is delightful to reflect upon Christ's authority, exercised over them, benignantly on his part, and gratefully and practically acknowledged and submitted to by themselves. A rebel and a loyal subject think very differently of their sovereign. To us Jesus is the King, because he is the Prophet and the Priest, who has come to us with the voice of God, and has bought us with his precious blood, tie is enthroned in our hearts; he gives laws to our life.
2. Jesus is rich unto all. We are assured of "the unspeakable riches of Christ," and are counselled to buy of him "gold tried in the fire, that we may be rich." If "all things are ours," it is because we are Christ's, and Christ is God's. He who redeems and rules, supplies the wants of his ransomed ones. He is not, like some of the wealthy of this world, rich for himself; he is rich for us, rich boundlessly and inexhaustibly, rich benevolently and for ever.
II. THE CONDITIONS UPON WHICH THE LORDSHIP AND THE WEALTH OF CHRIST MAY BE ENJOYED. These are stated in two modes.
1. Believing on him is essential to participating in the blessings Christ offers to men. The apostle has previously been insisting upon faith as the means of obtaining the true and Divine righteousness, as God's way for man to come to himself and to enjoy his favour. They who have faith shall not be put to shame, shall surely and eternally be saved.
2. Calling upon him would seem to be a natural result of faith. They who believe in the heart will give their faith utterance by the lips. By this Hebrew expression we may understand both open confession and earnest prayer. By calling upon the Lord's Name, no vain and superstitious invocations or repetitions are to be understood, but the sincere entreaty of the soul for deliverance, guidance, or help.
III. FOR WHOSE BENEFIT CHRIST'S LORDSHIP AND WEALTH ARE DESIGNED.
1. The limitations of nationality are abolished. The religions of heathenism are local; the deities of heathenism are national and tutelary. Under the older dispensation, Jehovah was revealed as the one God, the God of all the earth; yet the Hebrews too often regarded the Lord as their God, and theirs only. The distinction between Jew and Gentile was, to the Hebrew mind, deep and ineffaceable. To St. Paul largely belongs the honour of giving currency to the true doctrine of Christianity, that religion is one and universal; that God is the Father of mankind; that Christ is Saviour and Lord of all men; that the middle wall of partition is broken down; that in Christ there is neither Jew nor Gentile.
2. The offers of Christianity are made to all, and its terms and conditions are adapted to all. He is "rich unto all," and his riches are for "whomsoever believeth," for "whomsoever calleth upon his Name." What language could be used more fitted to encourage every hearer of the gospel to submit to the Lordship and to seek the true riches of Jesus Christ, the Son of God?
Rom_10:12
I. THE RICHES OF THE LORD. In Christ is wealth adapted to the enrichment of dependent, needy men. He has in himself:
1. Riches of revelation.
2. Riches of redemption.
3. Riches of replenishment, owing to the nature and perpetuity of the spiritual dispensation of grace.
4. Riches of resurrection, inasmuch as the true riches endure unto life eternal.
II. THE LIBERALITY WITH WHICH THESE SPIRITUAL RICHES ARE DISPENSED.
1. It is because Christ is Lord over all, that he is rich unto all.
2. The riches of redeeming love are conferred upon men of every nationality. In the apostolic age, the great distinction which Christianity transcended was that between Jew and Gentile; but, in subsequent times, it has been proved by experience that there is no nation, no class, and no condition incapable of this Divine enrichment.
III. THE CONDITION UPON WHICH SPIRITUAL RICHES HAVE BEEN, AND STILL MAY BE, APPROPRIATED. As throughout this chapter, the apostle here insists upon that spiritual condition of receptivity and application by which all that is good may enter the nature of man. Calling upon him is an act
(1) of repentance,
(2) of faith,
(3) of prayer, and
(4) of aspiration.
As we exercise this means of communion, all things are ours.
Rom_10:14, Rom_10:15
I. A DIVINE PROVISION. All good is from God. No apostle more constantly insists upon this great truth than does Paul; and in no treatise is it more prominently set before the mind of the reader than in this Epistle to the Romans.
1. We are told what the ultimate blessing is which Christianity proffers. It is salvation. Righteousness has reference rather to what is positively given; salvation, rather to the state from which men are rescued by the Redeemer. A worthy end!—worthy even of the interposition of Heaven, of the benevolence of God the Father, of the sacrifice of Christ, of the grace of the Spirit. A deliverance of the spiritual nature from condemnation and from all evil, and the provision for the saved of new associations, a new lot, a new hope—a salvation which is final and eternal.
2. We have brought before us the extent to which salvation may be enjoyed, the persons for whose benefit it is proposed. All mankind are qualified to be recipients of this boon upon compliance with the terms proscribed. There is no difference in the view of God. The comprehensive term "whosoever" is conclusive upon this point. Jews are not excluded; Gentiles are welcomed; the provision is for humanity.
3. The text sets before us the conditions upon which this blessing may be enjoyed. It is required
(1) that men should call upon the Name of the Lord, i.e. Christ Jesus; and
(2) that they should do this in intelligent and cordial faith: for "how shall they call on him in whom they have not believed?" The expression, "call upon the Name of the Lord," is full of meaning and beauty. It reminds us whence the blessing of salvation proceeds; and as the voice, the call, the cry, come from a heart conscious of need and longing for deliverance, it speaks of the spiritual state which prepares for receiving salvation. Thus Christians are spoken of as "all who in every place call upon the Lord." They who act thus glorify God and his promises of faithfulness. They seek what he has promised to bestow, and they seek with earnestness and confidence. "He is near to all that call upon him in truth." In order to intelligent calling upon the Lord, the apostle reasons, there must be faith. "He that cometh unto him must believe that he is, and that he is a Rewarder of them that seek after him." Faith is the first requirement of the gospel; faith in the glad tidings proclaimed; faith in that Divine Saviour to whom those tidings relate, and who, indeed, is himself the Gospel. "Believe in the Lord Jesus Christ, and thou shalt be saved." An arrangement this in harmony with the wisdom of God, and with the moral nature of man. Dead in unbelief and unspirituality, the sinner rises in faith into newness of life, for he lays hold of the grace of God revealed in the Saviour Christ. Consider how unspeakably rich is the provision here made, and how unspeakably gracious the conditions here proposed. Hearers of the gospel, how can you remain without such a blessing as this when it is put within your reach, and when you are invited to take it, and when the terms upon which you may enjoy it are such that you cannot cavil at them? How can you think of such a Saviour and such a gospel, and remain faithless and unmoved? How can you do other than, from your sin and danger and helplessness, call upon One who is "mighty to save"—to "save to the uttermost all that come unto God by him"? This is the day of visitation. "Today," says Christ, "if ye will hear my voice, harden not your hearts."
II. A HUMAN AGENCY. The apostle brings before us two classes of agents—those who, by the publication of the gospel, are the means of leading their fellow-men to faith; and those who send forth such preachers upon such a mission.
1. God employs preachers in bringing men to salvation. They have glad tidings of peace, of good things, to communicate. As the first bands of returning exiles, bringing good news of a larger company following in their train, were welcome to the inhabitants of Jerusalem, who hailed their approach by the mountains of Judaea; so the preachers of Christianity may well have been welcomed by the spiritually captive tribes and nations whom they visited on their errands of grace and evangelization. This method of promulgating truth, though not peculiar to our religion, is very distinctive of it. Christ chose twelve apostles; he sent out other seventy also. Before he left the world he directed and sanctioned personal agency in the ministry of the gospel. Paul instructed Timothy to commit the things he had received to faithful men, who should be able to teach others also; thus arranging for a succession, not of a priesthood, but of a teaching ministry. Christ calls out, sanctifies, and blesses the ministry of man to man. Would that there were a more general disposition to listen to his voice and to respond to his summons, "Whom shall I send?" in the ancient language, "Here am I; send me." The success which attended the ministry of the apostles and first evangelists was such as to confirm faith in the Divine appointment. God was pleased by the foolishness of preaching to save them that believed. And every succeeding age has witnessed, in greater or less measure, to the efficacy of this wise provision. In our own day literature is so vigorous, and education so general, that the press has become a mighty auxiliary and ally to the ministry. Every preacher who has confidence in the Divine origin of his message, and in his own sincerity, will welcome the aids to general intelligence which are afforded by the able and varied literature of these enlightened days. Amongst a Christian community, preaching becomes naturally something more than the publication of the great fundamental facts of the gospel. But whilst there is abundant room for instruction, by which the Word of God may be expounded, and the application of religion be shown to all spheres and relationships of life, there is still a pressing need for evangelization. The young have to learn afresh "the first principles of the oracles of God;" the inattentive and careless have to be aroused by the Word which is as "a fire, and as a hammer that breaketh the rock in pieces;" the regions around have to be enlightened by the gospel, which is the true light; the world has yet to be gladdened by the good news of salvation and eternal life.
2. God employs his Church to send forth preachers of the gospel. All are not called upon to preach, but, in a sense, all are called upon to send. True, the one great Sender is the Divine Head of the Church; and they who are not commissioned by him are without authority, whatever human sanction, credentials, and approval they may enjoy. "The Lord gave the Word, and great was the company of those that published it." We have an instructive instance of the way in which the Lord inspires his people to send forth his servants upon a benevolent mission, in the narrative of the proceedings of the Church at Antioch, when that Church became the second great centre of missionary enterprise. "How shall they preach, except they be sent?"—a query little regarded by very many of the congregations named after Christ. It is thought enough to leave the matter to individual impulse, wise or unwise, or to consider it the vocation of the pastorate to call out living agencies. Yet, look at the vast demands of our own day. Clergy of all variety of gift; pastors for congregations; evangelists for our rural districts; city missionaries for our great towns; popular itinerant preachers; colonial missionaries; labourers, by voice and pen and press, among the heathen; defenders and promulgators of Christian truth in all the departments of literature;—we need all these, of the best and most varied quality, and in increased numbers. In order that Christian society may send out into the world those who shall diffuse the faith of Christ, it is first of all necessary that that society should be in such a condition that from among its members such agencies shall naturally emerge. Mechanical means are of little avail in this matter. Where there is little life there will be little movement. If love to Christ be chilled by worldliness, no place will be found for love of souls. Out of the fulness of the heart the mouth will speak; when the feeling of the Christian community is strong, its voice will not be silent. The use of any and every means will depend for efficacy upon the sound and living condition of the society in which such means may be employed. It should be habitual with Christian congregations to call out and encourage the exercise of gifts divinely imparted. There are many other gifts beside that of religious instruction and persuasion, and gifts equally precious to God and useful to man. But there are reasons why speech for Christ needs special culture, Natural timidity has to be overcome, and formidable difficulties have to be encountered. It is here that wise counsel and affectionate encouragement come in with especial appropriateness. Almost every youthful speaker has been tempted to renounce this means of usefulness; and often it has happened that a word, providentially spoken, has cheered the diffident and discouraged. It must not be forgotten that, if there are to be learners, there must be teachers. If the Christian Church is to send out preachers and instructors, it must do something more and better than fling them unfurnished on the world. Those who are to influence men must in the first place be influenced by men. That community is rich which contains a large amount of teaching, quickening power. One of our chief dangers is lest we should overestimate the power of money. There is much which cannot be purchased by material wealth. It is in the abundance of the highest type of Christian character that spiritual wealth consists. Where there are found the lofty, noble-minded, the holy and the learned, the spiritual and benevolent, among the leading spirits of a Church, there the young and ardent and devoted wilt gather by a subtle magnetism, and thence they will derive in turn, by God's grace, the power of Divine attraction. Hence the importance of seeking a high standard of biblical knowledge and Christian intelligence among all classes in our congregations. And hence, too, the importance of seeking out, and wisely employing, all the ability and culture which are devoted to Christ and sanctified to his glory. Can they be said to be truly sent who are thrust forth and then forgotten? Or, rather, does not that Church truly send which follows its agents, whether near or far, with kindly interest, with watchful sympathy, with fervent prayer? Sympathy is invaluable to those who labour, as all Christian servants must do, amid many difficulties and much opposition. Prayer of intercession is due from every member of the universal Church, and is especially required on behalf of Christian labourers. "Brethren, pray for us, that the Word of God may have free course, and be glorified." In order that the Churches may more adequately fulfil their office as illuminators of a dark world, it is necessary that there should be a sincerer pity for the multitudes who are in darkness, and a firmer faith in the light which is from heaven. A Church which hesitates as to whether or not it possesses the truth, and has a gospel for mankind; a Church which can look with unconcern upon the prevalence of sin and misery in the world, is not likely to send forth heralds of Christ and tidings of salvation. Faith in the Redeemer, pity for those whom he died to redeem, forgetfulness and denial of self,—these are the conditions of true evangelization. It is for us, then, to look up for a renewed baptism of the Holy Spirit, as a Spirit of life and of power. How otherwise can we rise to fulfil responsibilities so sacred, to discharge duties so momentous? Hearers of the gospel, seek the Spirit of faith and prayer, that you may be not hearers of the Word only, but doers also! Preachers of the gospel, seek the Spirit of wisdom and fervour, that your words may be with demonstration of the Spirit and of power! Churches of Christ, seek the Spirit of your Master, that you may, feeling your own debt to the Divine, immortal Saviour, act in the spirit of his lesson, "Freely ye have received, freely give"!
Rom_10:16-21
I. THE FACT OF ISRAEL'S UNBELIEF.
1. It had been predicted. In that remarkable anticipation of the sufferings and the glory of the Messiah which has won for Isaiah the designation "the evangelical prophet," there occurs an intimation that the Messiah should himself be despised and rejected of men, and that the news of his salvation should be disregarded by many for whose benefit it was intended.
2. Fact agreed with prophecy. Many sons of Abraham manifested Abraham's faith. Of the early professors and preachers of Christianity, a large proportion were Hebrews. Yet, although individuals welcomed the gospel, the nation as a whole, who by their leaders and representatives had crucified and slain the Lord Jesus, certainly turned away from the message of salvation, which, after his ascension, his apostles urgently and faithfully procl