romans 10:8 17 commentary

(324) For the purpose of removing the impediments of faith, he has hitherto spoken negatively: but now in order to show the way of obtaining righteousness, he adopts an affirmative mode of speaking. The work thou hast to do lies within thee: the kingdom of God is within you,Luke 17:21. The word of faith - The doctrine which requires faith, that is, the gospel; compare 1 Timothy 4:6. Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." So he essayed to join himself unto the church, but the brethren looked suspiciously at him and enquired, "What is your experience?" So Paul's first answer is: "You cannot say there was no messenger; Isaiah describes these very messengers; and Isaiah lived long ago.". Strange as it was, this too was foretold. 6 But the righteousness which is of faith saith thus, Say not in thy heart, Who shall ascend into heaven? It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. All of Pauls teaching of Gods election and right to choose does not diminish mans responsibility. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. We may request cookies to be set on your device. In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. Now he began the argument by saying that everything was of God and that men had no more to do with it than the clay had to do with the work of the potter. One does not have to climb to heavenas though one couldto bring it down. d. Believe in your heart: Mere intellectual agreement with the facts of the cross and the resurrection is not enough. Grace in the soul is its new nature; the soul is alive to God, and has begun its holy happiness which shall endure for ever. It is the going forth of His richest blessing. The meaning of verse 6 is a little more difficult. No, we will find out next week as we move into Romans 11:0 that God still has a plan whereby He is going to bring salvation to the Jew. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21). From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. This might seem an exaggeration: the gospel had not been carried throughout all the earth, not even to all the lands that were known to the inhabitants of the Graeco-Roman world. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. "Righteousness" never means mercy, not even the "righteousness of God." What could be conceived closer or more even than this? The information in this verse is a rather loose quotation from Deuteronomy 30:12-14 (it would be best to read these verses). Herein is no mystery: Jesus Christ came into the world to save sinners, and whosoever believeth in him shall not perish, but have everlasting life. Have done with every other confidence. And she gives me the worst time because she knows how totally she has me wrapped around her little finger. What about the doctrine of election? And how shall they preach unless they are sent? Then Isaiah says, greatly daring: "I was found by those who did not seek me. To the limits of the holy land? (iii) There is the ignorance which is in essence a lie. 10:1-13 Brothers, the desire of my heart for the Jews and my prayer to God for them is that they may be saved. What is to be done according to Gods word? The meaning is, the doctrine is not difficult to be understood and embraced. "The righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? Never lose the balance. Faith is to both; it is the condition of our justification (Romans 5:1; Romans 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Acts 15:9. He bade them read that chapter, "Let not your hearts be troubled"; and, as they read it, he did not take the verses, and apply them to himself. 16). When we confess the Lord Jesus, we agree with what God said about Jesus, and with what Jesus said about Himself. If what is possible? The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. Let us go a little further. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too. Granted that it is so, at once and fully. Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. The way of salvation is now both plain and easy. If you were to be saved by the law you should have begun without sin, continued without sin, and then it would be needful to end without sin. Everything Paul touches in this letter he relates to God. $150.00 + $30 . For Christ is the end of the whole system of law. Since the word of God is in our mouth, "confession" (homologeo) of Christ is almost automatic. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. (2.) But it is very plain and easy: The word is nigh thee. What blindness! He spent the whole night in trying to cheer and comfort others: he had no trembling thought about himself. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? And this is said to be unto salvation, because it is the performance of the condition of that promise, Matthew 10:32. It is nigh you; it is nigh you now: it will never be nigher than it is at this moment. Well, then, suppose I say: "Did Israel not understand?" He wished his beloved ones to go to their beds; and since they would stop with him, he desired them to sing." Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. ". You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. Knowing God we come to believe and trust in God. It can mean many things such as: 1. They have not all obeyed the gospel. He shall never have cause to repent his confidence in reposing such a trust in the Lord Jesus. June 2023. ** See No. 1. * William Higgs, Esq., for many years a beloved deacon of the church in the Metropolitan Tabernacle, fell on asleep January 3rd, 1883, in his fifty-ninth year. Now it is interesting that this follows Paul's declaration about how God will have mercy upon whom He will have mercy and harden those whom He will harden. They would not hear of it. It is the product of many graces, evinces a great deal of self-denial, love to Christ, contempt of the world, a mighty courage and resolution. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience. As Cottrell observes: Moses emphasis is clearly on the accessibility and understandability of Gods law. 3. This phrase, , "the word of faith", may be seen in the Jewish writings z; and this shows what word is here meant, even the Gospel so called, because it contains doctrines which are to be believed upon the testimony of God, and particularly the doctrine of justification by the righteousness of Christ received by faith; and because it proposes Christ as the object of faith, and encourages souls to believe in him for life and salvation; and is also the means of begetting and implanting faith in the heart, and without it the preaching of it is of no avail: and it is further described by the ministration of it. This he shows further, Romans 10:3; Romans 10:3, where we may observe. They tried him with their various attainments, depressions, anxieties, quibbles, and questions; but still the huckster would not budge. In the fourth verse this could not be absent; in the first verse it ought not to be present. To whom, then, did the law address itself? The latter clause in the first verse of the authorised version mars the sense. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. There is the type of confession described in Matthew 10:32. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Their opposition to the gospel is from a principle of respect to the law, which they know to have come from God. It is such milk for babes that I have known people refuse such plain truth because they were not willing to be treated like little children. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Matthew Henry's Concise Commentary 10:12-17 There is not one God to the Jews, more kind, and another to the Gentiles, who is less kind; the Lord is a Father to all men. Christianity is not a system of promise, but rather of promise accomplished in Christ. He introduced a new religion and way of worship, to which the former must give place. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. And that word is the message of faith which we proclaim. The relationship between God and man is no longer the relationship between a creditor and a debtor, between an earner and an assessor, between a judge and a man standing at the bar of judgment. We cannot keep the law now, for we have already broken it: the vase is fractured, and to talk of keeping it entire is nonsense. Was he not himself, says Paul, a proof to the contrary? Men have an infinite and fatal capacity for shutting their minds to what they do not wish to see, and stopping their ears to what they do not wish to hear. Of the Jew by his own confession. In both Old and New it is the same substantial testimony. But what does it say? Clear, then, as possible it must be to every man among us who will think, that if the only way of salvation by the works of the law is by the keeping of the law in its entirety, then that road is closed against us, and the sooner we have done with it the better; for then we shall turn our thoughts in the right direction, and travel on the way which the Lord in great mercy has prepared for us. Alas! In Deuteronomy 30:11 Moses said his information was not far off, and it was not hidden from the Jewish people. I want to preach that same gospel this morning, in the hope that in after days this word may be scattered far and wide, and some Jack the Huckster, or some other like him, may find himself to be utterly empty and undone, and may then know that Christ is ordained to be his salvation. 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. Surely it would need that I mount to heaven to own my sin, or dive to hell to bear its punishment. From the very first we have these characteristics of the epistle disclosing themselves. 2. Is It Ok for Christians to Follow Zodiac Signs? Not so, says the apostle; it is because of the evil of the nature, not of the law. Back when Jay Leno was hosted the Tonight Show, he frequently did "man-on-the street" interviews. Hence the faithful derive from this passage remarkable consolation with regard to the certainty of the word; for they may no less safely rest on it, than on what is actually present. What he meant was: "Christ is the end of legalism." It was undoubtedly enough for present purposes. Romans 4:1-8,13-17. The "word of faith" means the message that righteousness comes by faith. or who hath first liven to him, and it shall be recompensed unto him again? Confess with your mouth: Confession has the idea of agreeing with. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. The tenour of it is, Do, and live. All the while God is wanting the Jews to come elbowing, which is a trait for them anyhow, to come on in and get close.Moses said, "I will provoke you to jealousy by them that were not my people. In fact, when Paul wrote the letters to Timothy and Titus, he spoke of the faith several times (see 1 Timothy 1:19 b; 3:9; 4:1, 6; 5:8; 6:10, 12, 21; 2 Timothy 3:8; 2 Timothy 4:7; Titus 1:13; Titus 2:2). They too should live. i. The Jews were the last in the world to take such ground as this. In the end the soldiers so pitied him that they brought him dressed meat, which was not pork, and told him to eat it and say that he had eaten pork. By keeping the law? Obedience to the gospel required under Gods system of grace ("the righteousness which is of faith") is the obedience that trusting faith always produces not the obedience of works of merit. Mark you, Moses does not tone down the law to suit our fallen state, or talk of our doing our best and God's being satisfied with our imperfect obedience. Have you been born again?" The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets. The word is nigh thee - This is still a use of the language of Moses. Then he knows that Jesus will blot out his transgressions, and create in him a clean heart, and restore him to himself again, though now, like David, his sin is ever before him. For "every one who calls on the name of the Lord will be saved.". The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." At this point we enter upon a most important part of the epistle, on which we must dwell for a little. Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). The law never delivers; it condemns and kills us. Paul does not rejoice that they have stumbled at that stumbling stone (Romans 9:32). Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. 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