Nevertheless Gods normal way of bringing people to Jesus Christ is through the preaching of the gospel. a. In his final sermon, Moses made some other points. It is not God seeking, or man bringing righteousness. The law has not come to an end in the sense of no longer reflecting Gods standard or no longer showing us our need for a Savior. This he shows, Romans 10:5; Romans 10:5. We all know where it is and must be for the Christian. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. This blessed faith keeps men down when they are apt to go up, and up when otherwise they would be apt to go down. This is to fall back on a principle he had already used. 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. (that is, to bring Christ again from the dead.) He says his prayers every day. Not in our descending, but in Christ's descending our hope is to be found. 2018 David Guzik No distribution beyond personal use without permission. That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. But the Jews did so die. The point is best understood by examining the source of Pauls information. the Jew was none the better for this, unless there were the submission of his conscience to God. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. Now there is a tremendous failure some place of getting the message out.For how can they call on Him who they don't believe in? Of it nothing has been heard till now. Love is the great debt that we owe, which never can be paid, but which we should always be paying. God has condemned the flesh. It is not yet executed. So then faith comes by hearing, and hearing by the word of God, Their sound has gone out to all the earth, i. 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. (1-3) Israels refusal to submit to the righteousness of God. 2 For I bear them record that they have a zeal of God, but not according to knowledge. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. An Italian gentleman, who has known me since I have been at Mentone, was asked, "Are you a Catholic?" The law is magnified and made honourable by the death of Christ; and the doctrine of faith in his death and resurrection is fully proclaimed, and amply proved to be effectual to the purpose for which it was revealed. But what saith it? For information about the word heart (kardia), see the commentary on verse 1. No, you see, this opens the door to every man no matter who you are, predestined or not, elected or not, chosen or not. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. I can't accept it." 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. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings. . It is even as close as your mouth. The same was true of the doctrine requiring faith in Christ. 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. This same term occurs again in verses 14 and 15. Consequently the door is as open to the Gentile as to the Jew. You need not go to the universities and earn a degree of D.D. He heard a poor woman sing somewhere, He remembered the words, and what was better, he felt their sense; and he kept on humming them to himself till God's good Spirit engraved them on his heart. To this Paul answers: "Christ is the end of the law." It didnt surprise God or His prophets. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. That is quite true, because Isaiah says: "Lord, who has believed what they heard from us?" I thank God he could say that of my religion: it did this for my dear friend it made him a happy man, whose pleasure it was to please others: and now he has passed away in full sunlight into a still brighter noon. It can mean many things such as: 1. All are condemned to death (5). Both Jew and Greek were quick to give some credit to national or ethnic origin, as if being saved were a matter of being born into the right family. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ). Lower than that, he descended to being "despised and rejected of men." 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. ): Paul says it is not necessary for men to descend into the realms of death and Satan to attain salvation. And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. May God bless you and may God work in your life this week in a very special way. The top and bottom of the matter is, "Believe in the Lord Jesus Christ." Now, was it not extreme folly in the Jews to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened? At this point we enter upon a most important part of the epistle, on which we must dwell for a little. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people.". Chapter 10Now Paul again reaffirms his love and desire for his brethren after the flesh. You say, "Chuck, that is too narrow. I can say no less. 2 173). d. Glad tidings of good things: Obviously, the salvation Isaiah prophesied about could not be salvation through works or the law. Verse 18. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. He said he had no experience but this, The good elders very properly asked, "Are you converted? Now, your hope lies wholly in what this Son of God did in his descent and ascent. 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. In light of what Moses said, Pauls teaching (justification by faith) was not a new concept. 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. 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. But what saith it? There is entrance into favour, and nothing but favour. In our concern to understand what the apostle is saying about righteousness, justification, and the like we ought not to overlook his tremendous concentration on God." (Morris) i. Knowing God we come to believe and trust in God. As Moses explains in v. 11, "What I am commanding you today is not too difficult for you or beyond your reach." b. Brethren, my hearts desire and prayer to God for Israel: Paul again feels compelled to relate his heart regarding his fellow Jews. Apparently the meaning is: "What if the message was so difficult to grasp that even when Israel did hear it they were unable to grasp its significance?" In Deuteronomy 30:11 Moses said his information was not far off, and it was not hidden from the Jewish people. The facts were so well known by the preaching of the apostles, that they might be said to be in every mans mouth. - BN. I never doubt that, for I have daily proofs of it, and why should I doubt that, for he says he is, and I must believe him." 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. The expression, The word is nigh thee, means Gods word is so close it is as if it were in our mouths. How then shall they call on Him in whom they have not believed? While there were people who could read, the ordinary first-century citizen depended rather on being able to hear something. (Morris). Then call upon the Lord, and you shall be saved. It is "revealed," and this too "from heaven." Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. (ii) The second objection is: "But, in point of fact, Israel did not obey the good news, even if your argument is true. For all this, as he presses further, there was the weightiest reason possible. The work thou hast to do lies within thee: the kingdom of God is within you,Luke 17:21. This, they say, would at least make men moral and keep them sober: whereas even in this they err against the light; for it has been proved by history that such preaching makes men worse and worse. Jesus has come down: years ago be left the glories of his Father. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? III. No; he knew that Christ was the resurrection and the life, and he was ready to depart. They're both true. ( Romans Commentary) Paul's main point is the ready availability of Good News. It is salvation that the gospel exhibits and tenders--saved from guilt and wrath, with the salvation of the soul, an eternal salvation, which Christ is the author of, a Saviour to the uttermost. b. What He does is to pierce and penetrate the man's conscience. Now, Paul declares, or rather the gospel speaking for itself declares, this word of life by faith in the risen Christ to be near us, that is, to be accessible to us. Here we pass out of the introduction of the epistle. He fell and a soldier kicked him. Thirdly, we shall consider what the Scripture saith: "Whosoever believeth on him shall not be ashamed." And how shall they preach unless they are sent? (14-15) The necessity of the preaching of the gospel. Beware that you do not confound it with souls being quickened, or even brought into joy. But thus the way is now clear for bringing the Jew into the discussion. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. 5 Things You Should Know about the ESV Bible Translation. The word of faith is to be taken for the word of promise, that is, for the gospel itself, because it bears a relation to faith. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). From verse 14 there is an advance. a. b. 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. He had bought the truth and would not sell it, and so he stuck to. Strange as it was, this too was foretold. The word is near you, in your mouth and in your heart (that is, the word of faith which we preach): a. Christ is the end of the law: Jesus is the end of the law for those who believe. Have done with every other confidence. A man may be well aware that some habit, some indulgence, some way of life, some friendship, some association must have disastrous results; but he may simply refuse to look at the facts. Pastor Mark Schlamann. Romans 10:17, KJV: So then faith cometh by hearing, and hearing by the word of God. It is as equally simple to the Jew as it is to the Greek. Romans 10:17 So then faith cometh by hearing, and hearing by the word of God. Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. For there is no difference between the Jew and the Greek ( Romans 10:11-12 ): Quite a statement for Paul a Hebrew of the Hebrews to make--no difference between the Jew and the Greek, that is, as far as salvation is concerned. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. So one of the first works of the gospel is silencing the questions of our unbelief. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves. His life and death pointed in one direction. But what saith it? for he came to bring everyone who believes and trusts into a right relationship with God. It is not even enough to believe in him, as being the Son of God, and the anointed of the Lord; but we must believe on him The faith that saves is not believing certain truths, nor even believing that Jesus is a Savior; but it is resting on him, depending on him, lying with all your weight on Christ as the foundation of your hope. "For not the hearers of the law are just before God, but the doers of the law shall be justified." In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). It must also be noticed, that the word, by which we have a firm and calm trust as to our salvation, had been set forth even by Moses: This is the word of faith. What, then, is its voice? As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. It is not among the Gentiles, but in the honoured centre of the polity of Israel. Say not in thine heart, Who shall ascend into heaven? Yes, God has chosen and elected and predestined. Because this word is so important, Paul said it was preached (present tense). He wished his beloved ones to go to their beds; and since they would stop with him, he desired them to sing." For Moses writes about the righteousness which is of the law, The man who does those things shall live by them. But the righteousness of faith speaks in this way, Do not say in your heart, Who will ascend into heaven? (that is, to bring Christ down from above) or, Who will descend into the abyss? (that is, to bring Christ up from the dead). 17 So then faith comes by hearing, and hearing by the word of God. Those that were under the law were to do all themselves, Do this, and live; but the gospel discovers the greatest part of the work done already, and what remains cut short in righteousness, salvation offered upon very plain and easy terms, brought to our door, as it were, in the word which is nigh us. What were the principles of it? He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner. When a man is at length awakened to a sense of sin he cries, "I long to be saved! 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. There can be no one to proclaim the good news unless God commissions someone to do so." They cannot say God has rejected them. For this (Romans 10:11; Romans 10:11) he quotes Isaiah 28:16, Whosoever believeth on him shall not be ashamed; ou kataischynthesetai. Retrieve. Ed. It pronounced on the Jew then. Romans 1:1-32. He says, "I counsel thee to buy of me gold tried in the fire, that thou may be rich; and white raiment, that thou mayest be clothed." On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. i. Pauls hearts desire also translated into concrete action: prayer to God for Israel. First Moses says: I will provoke you to jealousy by those who are not a nation, Concerning profession: It is with the mouth that confession is made--confession to God in prayer and praise (Romans 15:6; Romans 15:6), confession to men by owning the ways of God before others, especially when we are called to it in a day of persecution. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. It was not an easy thing; it must often have been made extremely inconvenient; and it must often have made life very uncomfortable. It was about eating pork. Not a pretty toy for Sundays, but food to live upon; a common-sense hope; a blunt man's religion that he can carry into business. Where lies the value of belonging to the circumcised people of God? It is not our effort which wins us goodness. That is, [a.] Salvation is so close to every one of you tonight. Jesus in the garden prayed, "Father, if it is possible, let this cup pass from Me." This is not something to smile at, but to admire. 14:1 - 15:14. ( Isaiah 53:1.) There is nothing now to be done, but a work in us; this must be our care, to look to our heart and mouth. And the message they proclaim is the good news concerning Jesus Christ (16-17). It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. And this is said to be unto salvation, because it is the performance of the condition of that promise, Matthew 10:32. He must not only know about Christ: he must know him. I have had Bible studies in their home in Santa Monica, and Keith was by here the other day. He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. 13). i. 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. , , The word, that is, the word of faith is nigh thee. "Are you a Protestant?" 1. 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