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Romans Chapter
Ten
Romans 10
Having touched on this subject
the apostle
who deeply
loved his nation as the people of God
pours out his heart with respect of the
doctrine which was a stumbling-stone to them. His desire
the aim of his
heart's affection
was their salvation. The object of his affections
they were
clothed in his eyes with their zeal for God
ignorant as it was; ignorant
alas! on the side of that which God taught. Being ignorant of God's
righteousness
they sought in their zeal to establish their own righteousness
and did not submit themselves to that of God. For Christ is the end of law for
righteousness to every believer. There was found the righteousness of God
there the stumblingstone to Israel.
Nevertheless the apostle establishes his argument clearly and firmly.
He establishes it on his own part; but Deuteronomy supplies him with an
unexpected proof of the great principle. He quotes a passage from that book
which speaks on the subject of Israel's condition
when they should have broken
the law and be suffering its consequences. "Secret things
" the
lawgiver had said
"belong to our God; but those that are revealed"
are for the people. That is to say
the law was given as a condition to the
enjoyment of the blessing
plainly and positively; what God might do in grace
when Israel should be under the consequences of the broken law
remained in the
secrecy of His supreme will. Upon this
however
another principle is
distinctly revealed
namely
that when the fulfilment of the law was
impossible
and when Israel had been driven out of their land for having broken
it
if then their heart turned to God in that far country
He would accept
them. It was all over with the law as a condition of relationship with God.
Israel was driven out according to the chapter we are looking at (Deut. 30)-was
Lo-ammi
no longer the people of God. The testimony of God was nevertheless
addressed to them: they might turn to Him in spirit
and by faith. It was no
longer the law
it was faith. But
says the apostle
if so
it is Christ who is
its object. No Jew would have denied that the testimony of God was the hope of
every true Israelite when all was ruined.
This passage then in Deuteronomy-when Moses has done with
the law
and has supposed other counsels of God
and on them founds the
principle of turning in heart to God when all is over with regard to the law
and Israel is in a place where it would be impossible to keep it
being in
captivity among the Gentiles-this passage has remarkable significance in the
argument of the apostle; and its being quoted is an extraordinary proof
that
in his reasonings it is the Holy Ghost who acts. It is the apostle who
introduces Christ; but the combination of the truths of the different positions
of Israel
of the law
and of the return in heart when they were lost under the
law-a combination of which Christ was the key-stone and alone could be-exhibits
a comprehensive view of the oneness of all God's ways
morally and in His
dispensations
of which the Spirit of God alone is capable
and which evidently
expresses His thoughts. See Deuteronomy 29 (at the end) and 30.
The word of faith then set forth as being the hope of
Israel
was that which the apostle announced-that if any one confessed with his
mouth the Lord Jesus
and believed in his heart that God had raised Him from
the dead
he should be saved. Precious
simple
and positive assertion! and
borne out
if that were needed
by the testimony of the Old Testament:
"Whosoever believeth in him shall not be ashamed." The words heart
and mouth are in contrast with the law. In the case Deuteronomy supposes
Israel could not fulfil the law; the word of their God
Moses told them
could
be in their heart and in their mouth. Thus now for the Jew (as for every one)
it was the belief of the heart.
Observe
it does not say
If you love in your heart
or
If your heart is what it ought to be towards God; but
If you believe in your
heart. A man believes with his heart
when he really believes with a heart
interested in the thing. His affections being engaged in the truth
he desires
when grace is spoken of
that that which is told him should be the truth. He
desires the thing
and at the same time he does not doubt it. It is not in his
having part in it that he believes
but in the truth of the thing itself
being
concerned in it as important to himself. It is not the state of his affections
(a very serious consideration
however
in its place) that is the subject here
but the importance and the truth of that which is presented by the word-its
importance to himself
as needing it for his salvation
a salvation that he is
conscious of needing
that he cannot do without-a truth of which he is assured
as a testimony from God Himself. God affirms to such a one that salvation
belongs to him
but it is not that which he has to believe in as the object of
faith; it is that of which God assures every one who does believe.
Moreover thus faith is manifested by the proof it gives of its
sincerity-by confession of the name of Christ. If some one were convinced that
Jesus is the Christ
and refused to confess Him
his conviction would evidently
be his greater condemnation. The faith of the heart produces the confession of
the mouth; the confession of the mouth is the counterproof of the sincerity of
the faith
and of honesty
in the sense of the claim which the Lord has upon us
in grace. It is the testimony which God requires at the outset. It is to sound
the trumpet on earth in face of the enemy. It is to say that Christ has
conquered
and that everything belongs in right to Him. It is a confession
which brings in God in answer to the name of Jesus. It is not that which brings
in righteousness
but it is the public acknowledgment of Christ
and thus gives
expression to the faith by which there is participation in the righteousness of
God
so that it may be said
'He believes in Christ unto salvation; he has the
faith that justifies.'
I have entered here a little more into detail
because
this is a point on which the human heart perplexes itself; and perplexes itself
so much the more because it is sincere
as long as there is any unbelief and
self-righteousness remaining. It is impossible that an awakened soul should not
feel the necessity of having the heart set right and turned to God; and hence
not
submitting to the righteousness of God
he thinks to make the favour of God
depend on the state of his own affections
whereas God loves us while we are
yet sinners. The state of our affections is of all importance; but it supposes
a relationship already existing
according to which we love. We love too
because we are loved of God. Now His love has done something-has done something
according to our necessities
and according to the divine glory. It has given
Jesus; and Jesus has accomplished what was required
in order that we may
participate in divine righteousness; and thus He has placed every one who
(acknowledging that he is a lost sinner) believes in Him
in the secure
relationship of a child and of a justified soul before God
according to the
perfection of the work of Christ. Salvation belongs to this soul according to
the declaration of God Himself. Loved with such love
saved by such grace
enjoying such favour
let it cultivate affections suitable to the gift of
Jesus
and to the knowledge it has of Him and of His goodness.
It is evident that
if it is "whosoever"
believes in Jesus
the Gentile comes in as well as the Jew. There is no
difference; the sameLord is rich unto all that call upon Him. It is beautiful
to see this form of expression
"There is no difference
" repeated
here. The apostle had used it before with the addition "for all have
sinned." Sin puts all men on a level in ruin before God. But there is also
no difference
"for the same Lord over all is rich unto all
" for
every one who calls upon His name shall be saved.
On this declaration
the apostle founds another argument;
and by it he justifies the ways of God that were accomplished in his ministry.
The Jewish scriptures declared that every one who called upon the name of the
Lord should be saved. Now
the Jews acknowledged that the Gentiles did not know
the name of the true and living God. It was needful therefore to proclaim Him
in order that they might call upon Him
and the whole ministry of the apostle
was justified. Accordingly it was written
"How beautiful are the feet of
those who preach the gospel of peace." For
in dealing with these
questions among the Jews
he naturally rests on the authority of their own
scriptures.
But he applies this principle for evangelisation to the
Jews as well as to the Gentiles (for the law was not the announcement of good
news). He quotes Isaiah to the same purpose. It was in a proclamation-a truth
thus publicly preached-that Israel had not believed; so that there ought to be
faith in a truth thus preached
in the word proclaimed. Verse 18 presents some
difficulty. It is certain that the apostle intends to explain that a
proclamation of the truth on God's part had taken place. Israel was without
excuse
for the report had even gone out everywhere
the words which announced
God unto the ends of the earth. The testimony then was not confined to the Jews
The Gentiles had heard it everywhere. This is plain. But does the apostle
merely borrow the words (which in the passage quoted apply to the testimony of
creation)
or does he mean to speak of the testimony of nature itself? I
believe that he uses the passage to shew that God had the Gentiles in view in
His testimonies; that he wishes quietly to suggest this to the Jews by a
quotation from their own scriptures
that not only have they
the Jews
heard
but that the testimony has gone everywhere
and that this was in the mind of
God. Paul does not quote the passage as a prophecy of that which was taking
place; he borrows the words
without that form of speech
to shew that this
universal testimony was in the mind of God
whatever might be the means
employed. And then
stating the thing with more precision for the Jew
he adds
Did not Israel know? Was not the nation apprised of this extension to the Gentiles
of the testimony of this proclamation of grace to them
of the reception of the
testimony by the Gentiles
so as to bring them into relationship with God? Yes;
Moses had already said
that God would provoke Israel to jealousy by a people
without knowledge. And Isaiah had spoken boldly
formally declaring that God
should be found by a nation that sought Him not; and to Israel
that all day
long He had stretched forth His hands to a rebellious and gainsaying people; in
a word
that the Gentiles should find Him
and Israel be perverse and
disobedient. Thus
the testimony borne to their relative positions-although the
apostle approaches it gradually and quietly-is distinct and formal: the
Gentiles received; Israel at enmity.
── John Darby《Synopsis of Romans》
Romans 10
Chapter Contents
The apostle's earnest desire for the salvation of the
Jews. (1-4) The difference between the righteousness of the law
and the
righteousness of faith. (5-11) The Gentiles stand on a level with the Jews
in
justification and salvation. (12-17) The Jews might know this from Old
Testament prophecies. (18-21)
Commentary on Romans 10:1-4
(Read Romans 10:1-4)
The Jews built on a false foundation
and refused to come
to Christ for free salvation by faith
and numbers in every age do the same in
various ways. The strictness of the law showed men their need of salvation by
grace
through faith. And the ceremonies shadowed forth Christ as fulfilling
the righteousness
and bearing the curse of the law. So that even under the
law
all who were justified before God
obtained that blessing by faith
whereby they were made partakers of the perfect righteousness of the promised
Redeemer. The law is not destroyed
nor the intention of the Lawgiver
disappointed; but full satisfaction being made by the death of Christ for our
breach of the law
the end is gained. That is
Christ has fulfilled the whole
law
therefore whoever believeth in him
is counted just before God
as much as
though he had fulfilled the whole law himself. Sinners never could go on in
vain fancies of their own righteousness
if they knew the justice of God as a
Governor
or his righteousness as a Saviour.
Commentary on Romans 10:5-11
(Read Romans 10:5-11)
The self-condemned sinner need not perplex himself how
this righteousness may be found. When we speak of looking upon Christ
and
receiving
and feeding upon him
it is not Christ in heaven
nor Christ in the
deep
that we mean; but Christ in the promise
Christ offered in the word.
Justification by faith in Christ is a plain doctrine. It is brought before the
mind and heart of every one
thus leaving him without excuse for unbelief. If a
man confessed faith in Jesus
as the Lord and Saviour of lost sinners
and
really believed in his heart that God had raised him from the dead
thus
showing that he had accepted the atonement
he should be saved by the
righteousness of Christ
imputed to him through faith. But no faith is
justifying which is not powerful in sanctifying the heart
and regulating all
its affections by the love of Christ. We must devote and give up to God our
souls and our bodies: our souls in believing with the heart
and our bodies in
confessing with the mouth. The believer shall never have cause to repent his
confident trust in the Lord Jesus. Of such faith no sinner shall be ashamed
before God; and he ought to glory in it before men.
Commentary on Romans 10:12-17
(Read Romans 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. 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. All believers thus call upon the Lord Jesus
and
none else will do so humbly or sincerely. But how should any call on the Lord
Jesus
the Divine Saviour
who had not heard of him? And what is the life of a
Christian but a life of prayer? It shows that we feel our dependence on him
and are ready to give up ourselves to him
and have a believing expectation of
our all from him. It was necessary that the gospel should be preached to the
Gentiles. Somebody must show them what they are to believe. How welcome the
gospel ought to be to those to whom it was preached! The gospel is given
not
only to be known and believed
but to be obeyed. It is not a system of notions
but a rule of practice. The beginning
progress
and strength of faith is by
hearing. But it is only hearing the word
as the word of God that will
strengthen faith.
Commentary on Romans 10:18-21
(Read Romans 10:18-21)
Did not the Jews know that the Gentiles were to be called
in? They might have known it from Moses and Isaiah. Isaiah speaks plainly of
the grace and favour of God
as going before in the receiving of the Gentiles.
Was not this our own case? Did not God begin in love
and make himself known to
us when we did not ask after him? The patience of God towards provoking sinners
is wonderful. The time of God's patience is called a day
light as day
and fit
for work and business; but limited as a day
and there is a night at the end of
it. God's patience makes man's disobedience worse
and renders that the more
sinful. We may wonder at the mercy of God
that his goodness is not overcome by
man's badness; we may wonder at the wickedness of man
that his badness is not
overcome by God's goodness. And it is a matter of joy to think that God has
sent the message of grace to so many millions
by the wide spread of his
gospel.
── Matthew Henry《Concise Commentary on Romans》
Romans 10
Verse 1
[1]
Brethren
my heart's desire and prayer to God for Israel is
that they might be
saved.
My prayer to God is
that they may be saved — He would not have prayed for this
had they been absolutely reprobated.
Verse 2
[2] For I bear them record that they have a zeal of God
but not according to
knowledge.
They have a zeal
but not according to
knowledge — They had zeal without knowledge; we have
knowledge without zeal.
Verse 3
[3] For
they being ignorant of God's righteousness
and going about to establish their
own righteousness
have not submitted themselves unto the righteousness of God.
For they being ignorant of the righteousness
of God — Of the method God has established for the
justification of a sinner.
And seeking to establish their own
righteousness — Their own method of acceptance with God.
Have not submitted to the righteousness of
God — The way of justification which he hath
fixed.
Verse 4
[4] For
Christ is the end of the law for righteousness to every one that believeth.
For Christ is the end of the law — The scope and aim of it. It is the very design of the law
to bring men
to believe in Christ for justification and salvation. And he alone gives that
pardon and life which the law shows the want of
but cannot give.
To every one —
Whether Jew or gentile
treated of
Romans 10:11
etc.
That believeth —
Treated of
Romans 10:5.
Verse 5
[5] For Moses describeth the righteousness which is of the law
That the man
which doeth those things shall live by them.
For Moses describeth the only righteousness
which is attainable by the law
when he saith
The man who doeth these things
shall live by them - that is
he that perfectly keeps all these precepts in
every point
he alone may claim life and salvation by them. But this way of
justification is impossible to any who have ever transgressed any one law in
any point. Leviticus 18:5
Verse 6
[6] But
the righteousness which is of faith speaketh on this wise
Say not in thine
heart
Who shall ascend into heaven? (that is
to bring Christ down from
above:)
But the righteousness which is by faith — The method of becoming righteous by believing. Speaketh a very different
language
and may be considered as expressing itself thus: (to accommodate to
our present subject the words which Moses spake
touching the plainness of his
law:) Say not in thy heart
Who shall ascend into heaven
as if it were to
bring Christ down: or
Who shall descend into the grave
as if it were to bring
him again from the dead - Do not imagine that these things are to be done now
in order to procure thy pardon and salvation. Deuteronomy 30:14.
Verse 8
[8] But
what saith it? The word is nigh thee
even in thy mouth
and in thy heart: that
is
the word of faith
which we preach;
But what saith he —
Moses. Even these words
so remarkably applicable to the subject before us. All
is done ready to thy hand.
The word is nigh thee — Within thy reach; easy to be understood
remembered
practised. This is eminently
true of the word of faith - The gospel.
Which we preach —
The sum of which is
If thy heart believe in Christ
and thy life confess him
thou shalt be saved.
Verse 9
[9] 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.
If thou confess with thy mouth — Even in time of persecution
when such a confession may send thee to the
lions.
Verse 10
[10] For
with the heart man believeth unto righteousness; and with the mouth confession
is made unto salvation.
For with the heart —
Not the understanding only.
Man believeth to righteousness — So as to obtain justification.
And with the mouth confession is made — So as to obtain final salvation. Confession here implies the whole of
outward
as believing does the root of all inward
religion.
Verse 11
[11] For
the scripture saith
Whosoever believeth on him shall not be ashamed.
Verse 12
[12] For
there is no difference between the Jew and the Greek: for the same Lord over
all is rich unto all that call upon him.
The same Lord of all is rich — So that his blessings are never to be exhausted
nor is he ever
constrained to hold his hand. The great truth proposed in Romans 10:11 is so repeated here
and in Romans 10:13
and farther confirmed
Romans 10:14
15
as not only to imply
that
"whosoever calleth upon him shall be saved;" but also that the will
of God is
that all should savingly call upon him.
Verse 13
[13] For
whosoever shall call upon the name of the Lord shall be saved.
Verse 15
[15] And
how shall they preach
except they be sent? as it is written
How beautiful are
the feet of them that preach the gospel of peace
and bring glad tidings of
good things!
But how shall they preach
unless they be
sent — Thus by a chain of reasoning
from God's
will that the gentiles also should "call upon him
" St. Paul infers
that the apostles were sent by God to preach to the gentiles also.
The feet —
Their very footsteps; their coming. Isaiah 52:7.
Verse 16
[16] But
they have not all obeyed the gospel. For Esaias saith
Lord
who hath believed
our report
Verse 17
[17] So
then faith cometh by hearing
and hearing by the word of God.
Faith
indeed
ordinarily cometh by hearing;
even by hearing the word of God.
Verse 18
[18] But
I say
Have they not heard? Yes verily
their sound went into all the earth
and their words unto the ends of the world.
But their unbelief was not owing to the want
of hearing For they have heard. Yes verily - So many nations have already heard
the preachers of the gospel
that I may in some sense say of them as David did
of the lights of heaven. Psalms 29:4
Verse 19
[19] But
I say
Did not Israel know? First Moses saith
I will provoke you to jealousy
by them that are no people
and by a foolish nation I will anger you.
But hath not Israel known — They might have known
even from Moses and Isaiah
that many of the
gentiles would be received
and many of the Jews rejected.
I will provoke you to jealousy by them that
are not a nation — As they followed gods that were not gods
so he accepted in their stead a nation that was not a nation; that is
a nation
that was not in covenant with God.
A foolish nation —
Such are all which know not God. Deuteronomy 32:21
Verse 20
[20] But
Esaias is very bold
and saith
I was found of them that sought me not; I was
made manifest unto them that asked not after me.
But Isaiah is very bold — And speaks plainly what Moses but intimated. Isaiah 65:1
2.
Verse 21
[21] But
to Israel he saith
All day long I have stretched forth my hands unto a
disobedient and gainsaying people.
An unbelieving and gainsaying people — Just opposite to those who believed with their hearts
and made
confession with their mouths.
── John Wesley《Explanatory Notes on Romans》
Chapter 10. Confess and call On Him
In Your Mouth
In Your Heart
I. Wish the
Israelites be Saved
II. The Way to
be Saved
III. Bring Good
News
── Chih-Hsin Chang《An Outline of The New Testament》
Chapter Ten General Review
OBJECTIVES IN STUDYING THIS CHAPTER
1) To see the importance of combining zeal with knowledge 2) To understand that Israel gospel of Christ
but for the most part they had rejected it SUMMARY
As Paul continues to explain God's dealings with the nation of Israel he repeats his expression of love towards them (1). Though as a nationthey had plenty of zeal
unfortunately their zeal was not according toknowledge (2). Thus they rejected the righteousness of God while trying to establish their own righteousness through the Law of Moses. But Paul explains that Christ is the fulfillment of the Law and has brought it to an end (3-4). The righteousness God now offers is based upon faith in Christ
not keeping the Law. It involves not the accomplishment of some great feat (like ascending to heaven or descending to hell)
but such things as confessing Jesus as Lord and believing that God raised Him from the dead (5-10). As foretold by Scripture
it is offered to all
both Jew and Gentile (11-13). And it is offered through the medium of preaching the Word (14-15). The problem with the nation of Israel received the gospel message
even when they had ample opportunity (16-18). But as Moses predicted
the day would come when God would provoke Israel seek God yet found Him
while Israel Him (19-21). OUTLINE