He is not coming according to the covenant that God established by Moses for sins to be forgiven. The promise is the same to all, who call on the name of the Lord Jesus as the Son of God, as God manifest in the flesh. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. i. But even if it were not already broken, should we get through to-morrow with its temptations, bearing such a heart as we have within us, without breaking that perfect and spotless law? Romans 10:9-10 are of prime importance. Yes, but this is another principle. They have plenty of zeal but little knowledge. We also do not need people to enter into heaven to learn Gods will since this information is revealed in His word. Salvation supposes not this only, but a great deal more. Verse 17. by all that remains of the ancient world. "He that doeth those things," that is, always, without exception, with all his heart and soul and strength "he shall live by them"; but nobody else. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. It is an appeal to listen to the prophets who long ago declared that faith is the only way to God, and that that way is open to every man. No man can tell. What does experience say about believing in Christ! And, of course, the way we build up ourselves in the most holy faith is through the Word. May faith be increased as you study His Word. But I say, did Israel not know? The law ends for the believer in the sense that our obedience to the law is no longer the basis for our relationship with God. 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. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." If you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved: We do not gain God's righteousness by works. But for the time it is held fast, though in unrighteousness. Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God. That is true--but no one ever has. It was laid down that he must lift no burden which weighed more than two dried figs. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21). It is in your mouth and in your heart." For information about the word heart (kardia), see the commentary on verse 1. Anyone can express it easily with the mouth and accept it easily with the heart. then, go out to Gentiles? It is nigh you; it is nigh you now: it will never be nigher than it is at this moment. First, he cites Isaiah 28:16: "Every one who believes in him will not be put to shame." I cannot get lower than that, can I? There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. 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. Paul's joy and boast were in the gospel of God. "Whosoever." In Romans Paul is clearly agonizing and arguing over the reality of Israel's call by God as well as Israel's rejection of Jesus. Ah, then the heart foolishly cries, "I must know a great deal; as much as if I had been to heaven and seen for myself, or as if I had dived into the depths and made discoveries there." The inner man is dealt with, and searched through and through. There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. Can it cry? gospel of God. If I had a sense of sin as deep as that of lost souls in hell, I could hope that I should be saved." He spent the whole night in trying to cheer and comfort others: he had no trembling thought about himself. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. (19) The testimony of Deuteronomy 32:21. He shall own that once glorious seat of royalty in Israel. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." Observe. . Is It Ok for Christians to Follow Zodiac Signs? a. And how can they believe in Him unless they hear about Him? Several general exhortations proper for all Christians, Rom. He at the same time unfolds the essential difference between the righteousness of faith and that of law. the word of faith -- The gospel peached by the apostles. 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." People cannot come to Jesus without the right information about the gospel, but information alone is not enough to save anyone. It didnt surprise God or His prophets. II. I have always felt obliged to the Cardinal for that admission; because the best is good enough for me, and since trusting in Jesus is the safest, I intend to stick to it even to the end. The Bible describes confessing Christ in two ways. 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. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The gospel or the system of grace or "the righteousness which is of faith" is not difficult to find or to accede to. Thus, their good works must outweigh their bad works. c. But the righteousness of faith: This is based on Jesus, and we dont have to work to get Jesus. Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. It is true, it is needful for man to learn; but in nowise is it good news. The information in verse 6 may be contrasted with many modern religious claims. Retrieve. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. 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. Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. I need not speak about it this morning: I believe it, and rejoice in it: but it is not at all contrary to this precious truth. That word is the gospel of Christ. That is, the Jews did not need to wonder about or ask how God would treat those who obeyed and disobeyed. Cottrell cites Leon Morris in summary: "The righteousness of faith does not demand that we be supermen; it does not set some impossible task before us. As your next door neighbor's house is not hard to get at, so neither is salvation by the gospel. Consequently the door is as open to the Gentile as to the Jew. The expression, The word is nigh thee, means Gods word is so close it is as if it were in our mouths. 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. There is a kind of telegraphic quality about the writing. Paul is attempting neither to quote Moses nor to interpret Moses. 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. we know how this was in Israel, how it might be, and has been, in Christendom. What were the principles of it? This is further illustrated (Romans 10:10; Romans 10:10), and the order inverted, because there must first be faith in the heart before there can be an acceptable confession with the mouth. Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Well, I can't either, but God didn't call me to reconcile it, He just called me to believe it.I tried to reconcile it for years until I was in such mental gymnastics I was worn out. Nevertheless there is in this passage something of permanent value. Clarke's Commentary Verse Romans 10:8. The day hastens when the Redeemer shall come to Zion. What saith the gospel? Whosoever shall call upon the name of the Lord shall be saved. Of course our new Perfection brethren, spick and span saints as they are, are not like Jack, they are not "poor sinners, and nothing at all," and I am afraid lest some of them should find out that Jesus Christ is not their all in all. 8 But what saith it? The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! Do not suppose that you can be a believer and conceal your faith. To prove this point Paul quotes two passages. . The whole work is done. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. Brethren, my hearts desire and prayer to God for Israel: Paul again feels compelled to relate his heart regarding his fellow Jews. Zeal for God, but not according to knowledge: This is a perfect description of Paul himself before his conversion. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. It is, that is, it is promised that it shall be, in thy mouth (Isaiah 59:21), and in thy heart,Jeremiah 31:33. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Death, and nothing short of it, rightly dissolves the bond. Say not in thine heart that thou must be educated, trained, and made into a scholar. b. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth, that is, their language, their common conversation. The same was true of the gospel. That mode of living which will do for the depths is safe for the heights. He shall come to Zion, says the other. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. 2. . Because they were sons of Abraham. You must believe in your heart; and even that belief is not enough without accompanying action: confess with your mouth. 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. When we confess the Lord Jesus, we agree with what God said about Jesus, and with what Jesus said about Himself. It is simple; indeed, so simple that people try to obscure it in order to understand it. speaketh on this wise: In these verses (6-8), Pauls language is clearly based on the Septuagint rendering of Deuteronomy 30:11-14 where Moses enumerates the blessings that accrue to Israel if she keeps the law. Paul was well aware of that; at this very time he was planning the evangelization of Spain, a province where the name of Christ was not yet known (c.f. Therein God is both vindicated and glorified. No man among us doubts that if he had performed the law of God the Lord would give him life; but it is equally certain that if we have believed in the Lord Jesus Christ we have eternal lire. 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. Christ did not come to make the law milder, or to render it possible for our cracked and battered obedience to be accepted as a sort of compromise. for the same Lord over all is rich unto all that call upon him. It means we recognize that Jesus is God, that He is the Messiah, and that His work on the cross is the only way of salvation for mankind. 17 So then faith comes by hearing, and hearing by the word of God. (James 2:10-11). Paul has been saying some hard things about the Jews. But he meets their proud exclusiveness in another way. Here we pass out of the introduction of the epistle. But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. 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