It is true that Israel did not accept the good news from God, and in their refusal they were simply running true to form; history was repeating itself. Again, we cannot neglect the emphasis on personal responsibility. Find many great new & used options and get the best deals for SDA Bible Commentary Set Vols. 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. why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Therein God is both vindicated and glorified. Gentiles, who have no law, are justified by faith, and Jews can be too, if they will believe instead of trying to win Gods favour through keeping the law. That word is the gospel of Christ. He loved even here at the threshold to show the breadth of God's grace. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." (19) The testimony of Deuteronomy 32:21. We believe everything which the Lord Jesus has taught, but we must go a step further, and trust him. or, Who shall descend into the deep?" And the message they proclaim is the good news concerning Jesus Christ (16-17). It is our duty that we must not, it is our privilege that we shall not, be ashamed of our faith in Christ. He that believeth will not make haste (so the prophet has it)--will not make haste to run away from the sufferings he meets with in the way of his duty, will not be ashamed of a despised religion. b. Let me hold you." 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. There is nothing now to be done, but a work in us; this must be our care, to look to our heart and mouth. This is an important consideration because Paul specifically applies the allusions he makes to Deuteronomy 30 to "the righteousness which is of faith," whereas Moses is clearly talking about the law and obedience to it. No; he knew that Christ was the resurrection and the life, and he was ready to depart. Moses said, "That the man which doeth those things shall live by them." It is important to note, however, that Paul does not quote Moses. Paul wants the Jews to be saved, but they cannot be saved while trying to create their own righteousness through law-keeping. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God. 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. They are really rebelling against God's path of righteousness, having established now their own righteousness by works, as Paul here declares. Indeed they have. They must admit they are helpless sinners and accept the righteousness of God through Christ (10:1-4).The language of law says, Do all this and you will live. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. Righteousness can be gained by sinful men, but it can only be secured by faith and not by deeds. Then follows a warning against those who bring in stumbling-blocks and offences. They're both true. He has put the two things together, "He that believeth and is baptized shall be saved." Moses claimed for the law which God had given to the people through him that it was clear, and within the range of their knowledge and understanding. d. But what does it say? Even where the law was, not by it but by faith the just lived. If a Jew is wealthy enough he will sometimes install a time switch to switch on the lights at dusk on Sabbath without his doing so himself. i. Yes, they did hear. They cannot say God has rejected them. ROMANS 10:8-17 INTRODUCTION: It is amazing how little people know about the Word of God, especially here in America where virtually everyone has access to the Bible. If you get extreme on the Calvinistic side and into election and predestination and all, then you have lost the center of truth. No trembling sinner doubts but that by the breaking of the law we are condemned: be you equally sure of it, that by not believing you are condemned. Now observe, first, that the gospel claims to be like the law in its clearness. Truly they had a zeal for the law. To whom, then, did the law address itself? 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, Believe in your heart that God has raised Him from the dead, For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation, calls upon the name of the LORD shall be saved. If one says that Paul is quoting from Deuteronomy 30, the reconciliations attempted between Pauls use of these words and Moses use of them are strained. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. "No, not if you pluck out my eyes, and consume my bowels in the fire. Has He mercy only for guilty Israel? There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly. But there is a third. Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. He will not be ashamed to own that Christ in whom he trusts; he that believes in the heart will not be ashamed to confess with the mouth. There is no hope for man otherwise; for the gospel is not all that is now made known. (James 2:10-11). To those that were under it, to be sure. In the fourth verse this could not be absent; in the first verse it ought not to be present. 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. Brethren, my hearts desire and prayer to God for Israel is that they may be saved. Perhaps thou wouldst be ashamed to say it with thy lips; but do not say it at all; do not say that the way to heaven is hard, or mysterious, or in any degree apart from the simple act of believing. Article Images Copyright 2023 Getty Images unless otherwise indicated. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. There is really no other hope, for if you get a little bit of your own works put into the building, of your hope, you have just so much rotten timber in the fabric, and that rot will plague the whole house, and turn it into dust at the last. All rights reserved. It was not an easy thing; it must often have been made extremely inconvenient; and it must often have made life very uncomfortable. No, you must not: the gospel is simple; salvation is as plain as a pikestaff; familiar an homespun; easy as the A B C of your childhood. And how can they proclaim it unless they be sent?So the basis for missions: having heard, having believed, having known, we are now responsible to send those to tell others of this glorious salvation and righteousness that God has offered to all men, Jew and Greek, who will just simply believe on His son Jesus Christ. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. 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. Were it merely Romans 3:1-31 there could not be full peace with God as there is. II. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. was true, accordingly, before the law, right through the law, and ever since the law. And how shall they believe in Him of whom they have not heard? There was no law there or then; for Abraham died long before God spoke from Sinai. There is the righteousness of justification and the righteousness of sanctification. The righteousness of faith, on the other hand, is easily available to all men upon the conditions mentioned in the next phrases. To this he refers likewise, Galatians 3:12, The man that doeth them, shall live in them. Wuest, quoting Robertson on Jesus Christ is Lord: No Jew would do this who had not really trusted Christ, for Kurios in the LXX is used of God. But for the time it is held fast, though in unrighteousness. Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). What about His word passed and sworn to the fathers? a. 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. 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. in order to understand this declaration: it is as plain as words can make it. If you crawl on your knees for five miles to kiss the statue you can be spared several days of purgatory. Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." He introduced a new religion and way of worship, to which the former must give place. But this will always prompt you to accept/refuse cookies when revisiting our site. No, confess yourself a sinner; trust in the sinner's Savior, and you are saved. Christ is the end of the ceremonial law; he is the period of it, because he is the perfection of it. Where then is boasting? The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too. (2.) 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.". Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. Salvation isn't something far off, difficult to obtain. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. 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. Anyone who thinks that justification by faith is a new concept needs to re-study the Old Testament and the book of Romans. Have done with doings, and feelings, and trust yourself with Christ. Jakarta, CNBC Indonesia - Harga saham emiten migas Grup Bakrie PT Energi Mega Persada Tbk (ENRG) dan emiten milik taipan Prajogo Pangestu PT Barito Pacific Tbk (BRPT) kompak menjadi top losers hingga penutupan sesi I, Rabu (1/3/2023). The righteousness of the law is an impossibility for all who have sinned even once, and the truth is all responsible men have sinned more than one time. All of Pauls teaching of Gods election and right to choose does not diminish mans responsibility. But what saith it? He does not, however, exclude other parts of the word, no, not even the precepts of the law; but his design is, to show that remission of sins stands for righteousness, even apart from that strict obedience which the law demands. Christ's work of redemption deserves that God should act as He does in the gospel. He can do nothing unless he has learned this precious truth, that he is nothing at all, and Jesus Christ is his all in all. Having descended all that length he went lower still. Not so, says the apostle; it is because of the evil of the nature, not of the law. No, he says only, "He that doeth those things shall live by them." What were the principles of it? And they are broadening the gate so that you breathe, "Oh, God loves you," you will be saved because you are breathing. Then he quotes Deuteronomy 30:12-13. 4 For Christ is the end of the law for righteousness to every one that believeth. Here is where the passage becomes really difficult. This, he says, was his heart's desire and prayer, which intimates, (1.) Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. Why should this be so strange and incredible to you? Not only is God's righteousness revealed, but also His wrath. It is Paul's one desire that the Jews may be saved. the word of faith -- The gospel peached by the apostles. * 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. A Jew would find it hard to believe that the way to God was not through the law; this way of trust and of acceptance was shatteringly and incredibly new to him. All Israel shall be saved. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer. The word of God is to be close to the heart of every Christian. But more than this "Whosoever shall call." And how shall they preach unless they are sent? "The righteousness which is of faith," or believing, "speaketh on this wise, Say not in thy heart, Who shall ascend into heaven? 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. 2 172). It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. Suppose you cannot walk on the sea, like Peter: never mind; you are not called to do it. Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it. Did this seem to treat the law that condemned as an evil thing? You can check these in your browser security settings. But Paul makes it clear: There is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. For all this, as he presses further, there was the weightiest reason possible. As Moses explains in v. 11, "What I am commanding you today is not too difficult for you or beyond your reach." They beat up on him the other day. Just as I lean all my weight upon this rail so do I lean my soul wholly upon Christ. i. Pauls hearts desire also translated into concrete action: prayer to God for Israel. It was not merely, that he had better light. Beware that you do not confound it with souls being quickened, or even brought into joy. He says rema is "the word of faith" that is proclaimed by the followers of Jesus. Their problem is not that they have not heard or understood it, but that they have refused to believe it (see v. 16). Angels saw him and wondered. 1. a. I will provoke you to jealousy: God told Israel that He would bring others close to Him and make them jealous. Now God must have reality in the man himself. May the Lord be with you and may the blessings of the Lord surround your life as you walk with Him. From the Septuagint, Deuteronomy 30:14. Now hearken. a. Great preachers have known this. The second passage is from Isaiah 65:1 where God says that, in a strange way, he has been found by a people who were not looking for him at all. What is the righteousness which is of the law? If you were to descend there, what would you do without him whom God has anointed to save? "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. "Whosoever believeth in him hath everlasting life." I am crazy about this little doll, but it is necessary for me to get her close to me to provoke her to jealousy.Now that is exactly what God is seeking to do to the Jews. 21). 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. That is God's promise.So we have the divine sovereignty of God, but we also have the human responsibility of man, and you will not be saved unless you do call upon the name of the Lord. There is no good reason for such an assumption, but much against it. 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. They give us the basis of the first Christian creed. Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He begins with the great epoch of the dispensations of God (that is, the ages since the flood). A voice cries "Who shall ascend into heaven?" For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. For He said, "I am the way, the truth, and the life, and no man can come to the Father but by me" ( John 14:6 ). These words were from the final sermon given by Moses. But unto Israel he said, All day long I have stretched forth my hand unto a disobedient and gainsaying people ( Romans 10:20-21 ). Not in our descending, but in Christ's descending our hope is to be found. That 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. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. Must have reality in the fire great new & amp ; used options and the... 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