romans 10:8 17 commentaryromans 10:8 17 commentary

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. Now you won't get that on television, nor will you get that in your evening newspaper, watching the news or reading Time Magazine. Upon what ground? The word is nigh thee There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. StudyLght.org. Dig not into the bowels of the earth to find the gold of salvation. So then faith comes by hearing, and hearing by the word of God, Their sound has gone out to all the earth, i. Along with this he gathers testimonies from more than one prophet. To those that were under it, to be sure. 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. What saith the gospel? Second, he cites Joel 2:32: "All who call upon the name of the Lord shall be delivered." It was already among them by the preaching of the apostles, and was a subject of conversation and of thought. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. They tried him with their various attainments, depressions, anxieties, quibbles, and questions; but still the huckster would not budge. For Christ is the end of the whole system of law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." 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. Herein he was merciful, as God is, who is not willing that any should perish (2 Peter 3:9), desires not the death of sinners. So then faith must come by hearing, and hearing by the word of God ( Romans 10:16-17 ). First, What is promised to us: Thou shalt be saved. StudyLght.org. Next, what the gospel says: "But the righteousness which is of faith speaketh on this wise," and so on. (ver. The word is near you -- --easily accessible. You say, "Well, I can't reconcile that with God's divine election." The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Let the cross pass. And how shall they hear without a preacher? Of it nothing has been heard till now. The righteousness of faith, on the other hand, is easily available to all men upon the conditions mentioned in the next phrases. Paul wants the Jews to be saved, but they cannot be saved while trying to create their own righteousness through law-keeping. The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. Man complicates the issues. Anyone who thinks that justification by faith is a new concept needs to re-study the Old Testament and the book of Romans. Christ is come, and has changed all. If it were possible that man could be saved any other way, the cross would not be necessary. Consequently the door is as open to the Gentile as to the Jew. why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? To this Paul answers: "Christ is the end of the law." But what is testified by Christian baptism is Christ's death. To turn a blind eye may be in some few cases a virtue; in most cases it is folly. Angels saw him and wondered. And how can they believe in Him unless they hear about Him? The day hastens when the Redeemer shall come to Zion. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. We should say the best we can even of our worst enemies; this is blessing those that curse us. He suffered agonizing pain, but his peace was as deep as the sea. "The just shall live by faith" (not by law). It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. What could be conceived closer or more even than this? How shall they hear without a preacher? That is, the Jews did not need to wonder about or ask how God would treat those who obeyed and disobeyed. But I say, have they not heard? Has He mercy only for guilty Israel? So also the gospel by no means involves itself in obscurity, but says, Believe and live, quite as distinctly as Moses said, "Do and live." As he whom we sorrow for today could die peacefully, and even merrily, so shall you and I if we rely on the same Savior. And to this agreed the testimony of the prophet. It is in our mouth--we are reading it daily; it is in our heart--we are, or should be, thinking of it daily. Nothing of this is intended in the class that is here brought before us. (16-17) The testimony of Isaiah 53:10. All the world was guilty before God. He and his wife, Adrian, are beautiful people. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. Because if you know God well you will have no problem trusting in Him at all.How can you know God? Romans 10:14-17. Otherwise you will be prompted again when opening a new browser window or new a tab. "For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Instead of waiting for some new truth to fall from heaven, or float up from the abyss, they ought to recognize that truth has already been given. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. As I was walking out of the room God said, "I didn't ask you to reconcile it; I only asked you to believe it." What he meant was: "Christ is the end of legalism." He at the same time unfolds the essential difference between the righteousness of faith and that of law. (d) In the Greek translation of the Hebrew Scriptures it is the regular translation of the divine name, Jahveh or Jehovah. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. When we speak of looking upon Christ, and receiving Christ, and feeding upon Christ, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ exhibited to us, and offered, in the word. how unsearchable are his judgments, and his ways past finding out! Ask those who have seen them die. But what does it say? Say not in thine heart, Who shall ascend into heaven? Nevertheless Gods normal way of bringing people to Jesus Christ is through the preaching of the gospel. He shall own that once glorious seat of royalty in Israel. e. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation: These two together (belief and confession) result in righteousness and salvation. He must not only know about Christ: he must know him. (2.) If salvation for man is possible by any other means, if man can be saved by the law, if man can be saved by his own efforts, by his good works, if a man can be saved by sincerity, then, God, let this cup pass from Me. He lays down such a summary as no Jew ever gave since they were a nation. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 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. Faith in God means believing in and trusting in the greatest hopethat God became man, lived a perfect life, died a sacrificial death for your sins, and rose again to glory so that you could have. It is not said to be revealed in the gospel. for he came to bring everyone who believes and trusts into a right relationship with God. 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). These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. There can be no one to proclaim the good news unless God commissions someone to do so." No one had ever witnessed to him. Let us take the objections and the answering scripture texts one by one. And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." Salem Media Group. And what was all this about? Verse 21. If you will just confess with your mouth that Jesus Christ is the Lord. And, of course, the way we build up ourselves in the most holy faith is through the Word. Instead, we gain it by confessing and believing in the person and work of Jesus Christ. But there was far more in Jesus. Christ is come down from heaven; we need not go to fetch him. The work thou hast to do lies within thee: the kingdom of God is within you,Luke 17:21. The truth is, those are altogether mistaken who call it so. As they watched him rising higher, and yet higher, at last a cloud received him: he has gone up to the Father's throne, as the sinner's Savior: at the throne he stands to-day to intercede for sinners, and from that throne he bends to comfort those who come to him. 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. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. (that is, to bring up Christ again from the dead.) Basically the scheme is this--in the previous passage Paul has been saying that the way to God is not that of works and of legalism, but of faith and trust. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. And their words to the ends of the world.. ", But all have not obeyed the good news. the Arabic version, "what dost thou say?" It is the going forth of His richest blessing. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. For if Abraham were justified by works, he hath whereof to glory; but not before God." The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. 8 But what saith it? There is such a thing as a blind misguided zeal: such was that of the Jews, who, when they hated Christ's people and ministers, and cast them out, said, Let the Lord be glorified (Isaiah 66:5); nay, they killed them, and thought they did God good service, John 16:2. i. Then he enlarges, and points out that there is a remnant of grace in the worst of times. His answer is: "You cannot say that Israel never got the chance to hear; for scripture plainly says that God's message has gone out to all the world.". This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. Unlike verse 5, Paul does not say, "Moses says" or "Moses writes." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. 7). 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