7). The relationship between God and man is no longer the relationship between a creditor and a debtor, between an earner and an assessor, between a judge and a man standing at the bar of judgment. Your father is not offering sacrifices. to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? For Christ is the end of the law for righteousness to every one that believes ( Romans 10:3-4 ). Not all will accept the message, but Christians must proclaim it nevertheless. Due to security reasons we are not able to show or modify cookies from other domains. You may now believe in Christ and live eternally. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Judge ye whether any one of us has fulfilled the whole law. * I scarcely knew what to preach from this morning; but at last I settled in my mind that I would raise a memorial to my departed friend by preaching a sermon which should be connected with himself. Just help me to believe." That is true--but no one ever has. Thus the second man looks to excitements and feelings just as the first looked to works and self-denials. Nevertheless the apostle does not expressly mention heaven here. Christ is thus the end of the law for righteousness, that is, for justification; but it is only to every one that believeth. If you refuse cookies we will remove all set cookies in our domain. Did the call of God. I cannot get lower than that, can I? One might know a most real clinging to Jesus; but this would not set the heart at ease with God. Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. 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. 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 causes of their unbelief, and these are two:-- (1.) There is mutual confirmation. Righteousness can be gained by sinful men, but it can only be secured by faith and not by deeds. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. If you were to descend there, what would you do without him whom God has anointed to save? It is our duty that we must not, it is our privilege that we shall not, be ashamed of our faith in Christ. So there must be confession with the mouth. There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. It was a message that went out from God to sinners as such. The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers. If a fire has to be poked a Gentile is employed to do it. They will not accept that the way of salvation for them is the same as for the Gentiles - through faith in Christ (30-33). Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. (b.) a. This do, and thou shalt live. The law demanded, but could never receive righteousness from man. The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. 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. Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." The connection is fully owned with that which had been from God of old. It is the paradox of the human situation that God is in control and yet the human will is free. What was to be the stumbling-stone? May you begin to experience greater victory in your walk with Jesus Christ as you yield yourself to that touch of God and as He molds and shapes you into that person He wants you to be, and as He conforms you into the image of Jesus Christ. . (324) For the purpose of removing the impediments of faith, he has hitherto spoken negatively: but now in order to show the way of obtaining righteousness, he adopts an affirmative mode of speaking. They are a disobedient and contrary people, and all the more so because of their great responsibility before God. Poor dear heart, if you can but trust Christ, even though the feeblest possible manifestation of it should be the only thing visible, namely, your calling upon God in prayer, it must and shall save you. The word of Christ is what brought us out of the world and that to which we were converted. This Good News is readily available to anyone who will receive it freely from God through Christ. Notice that Paul describes Gods word as the word (a definite article occurs in the Greek text). Cold desires do but beg denials; we must even breathe out our souls in every prayer. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Salvation isn't something far off, difficult to obtain. The law which was given upon Mount Sinai, though it was not a pure covenant of works (for who then could be saved under that dispensation?) 11, 12). 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. For instance, if a man signs a contract without having read the conditions, he cannot complain if afterwards he finds out that the conditions are very different from what he thought they were. Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here. From verse 14 there is an advance. The righteousness of faith lies not in dreams and visions, delusions or depressions: it lies only in reliance upon the work of Jesus finished for you. (That is, to bring Christ up from the dead.) To hold the truth in unrighteousness would be no security. * 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. What were the principles of it? But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? There is nothing now to be done, but a work in us; this must be our care, to look to our heart and mouth. They ought to have known better: they had every chance to know better; but they rejected the appeal of God. Though it directs us to a better and more effectual righteousness in Christ, yet in itself, considered as a law abstracted from its respect to Christ and the gospel (for so the unbelieving Jews embraced and retained it), it owneth nothing as a righteousness sufficient to justify a man but that of perfect obedience. Paul allegorizes that passage. ii. Believing in the heart that God raised him from the dead. Moses' utterance was single and by itself. He is not coming according to the covenant that God established by Moses for sins to be forgiven. You asked, "Who shall descend into the deep?" This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. Confess Jesus Christ as Lord. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. Scripture: Romans 10:15. the Arabic version, "what dost thou say?" Of it nothing has been heard till now. How could the Jews say that this meant themselves? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? Everything Paul touches in this letter he relates to God. There. d. Glad tidings of good things: Obviously, the salvation Isaiah prophesied about could not be salvation through works or the law. (1.) Thus, they are seeking for a righteousness from works, their good works, and they have rejected that righteousness that God has established for them. It say's this. Perhaps I am doing the same this morning, but I do not mean to do it. 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. of That is quite true, because Isaiah says: "Lord, who has believed what they heard from us?" He selects this language because it expresses his meaning in familiar terminology that is at once suitable and proverbial. The same was true of the gospel. It is not among the Gentiles, but in the honoured centre of the polity of Israel. That is, the Jews did not need to wonder about or ask how God would treat those who obeyed and disobeyed. Rather he means to say the same thing about the system of grace ("the righteousness which is of faith") that Moses says about the law. ): Paul says it is not necessary for men to descend into the realms of death and Satan to attain salvation. And how can they believe in Him unless they hear about Him? At this point we enter upon a most important part of the epistle, on which we must dwell for a little. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. The word is nigh thee There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. To say that faith-righteousness says these things simply means it is characterized by them. 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. From the Septuagint, Deuteronomy 30:14. I was made manifest to those who did not ask for Me.. Yes, God has chosen and elected and predestined. StudyLght.org. Keep to it. 2. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. 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. And how shall they preach unless they are sent? But this will always prompt you to accept/refuse cookies when revisiting our site. It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. They have not all obeyed the gospel. 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. How shall they hear without a preacher? One said somewhat roughly to him a fortnight before, "Don't be downhearted; you may got better yet." In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. It was about eating pork. Is It Ok for Christians to Follow Zodiac Signs? And I was mad because I had been trying so long to do it and tie ends together. We cannot speak of the state of things before the flood as a dispensation. There are several texts from which it may be gathered that believers shall not be put to shame. (Spurgeon). "I am not ashamed," etc. 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. To prove this point Paul quotes two passages. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. Anyone who thinks that justification by faith is a new concept needs to re-study the Old Testament and the book of Romans. 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. But the righteousness which stems from faith speaks like this--"Do not say in your heart, 'Who shall go up into heaven?' It is "the power of God unto salvation." Thou sayest, "Who shall ascend into heaven?" God sought by His work among the Gentiles the pouring out of His grace and love and blessings, to provoke the jealousy of the Jew, so that the Jew will seek after God through Jesus Christ. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. The apostle applies this according to divine wisdom. It is a dilemma of human experience. Their sins had been passed by. Their zeal was not according to knowledge. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." It is in your mouth and in your heart." All Reading Plans / Revised Common Lectionary (Semicontinuous) / Genesis 21:8-21 (The rescue of Hagar and Ishmael); Psalm 86:1-10 16-17 (Prayer for deliverance); Romans 6:1b-11 (Buried and raised with Christ in baptism); Matthew 10:24-39 (The cost of discipleship) ( English Standard Version) June 25, 2023. 3. On the contrary, he says Gods word is as close to a person as his own mouth and heart. He could not have remitted heretofore. The thing is done for us, and we have only to accept. Moses says nothing about wearing phylacteries, or washing hands, or offering incense, or performing ceremonies in order to righteousness. So faith comes by hearing, hearing by the Word of God. The latter clause in the first verse of the authorised version mars the sense. May you experience the joys of His power, of His presence, of His glory, as God day by day showers you with His goodness and with His love. This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. 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. Truly they had a zeal for the law. Now, what Paul declared of the Jew then is still true today. A person cannot save himself. 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." Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. These cookies collect information that is used either in aggregate form to help us understand how our website is being used or how effective our marketing campaigns are, or to help us customize our website and application for you in order to enhance your experience. Jesus did not bleed and die to be a superfluity to us: he cattle to meet a grim necessity. Justification by faith lays the foundation of our title to salvation; but by confession we build upon that foundation, and come at last to the full possession of that to which we were entitled. Romans 10:14-17. There is then the solemn truth also of divine wrath. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. Chapter Summary Paul's heart is broken for his people, Israel. I'm sorry you can't accept it, but that is the way it is. Now as to the test of death. It is true, it is needful for man to learn; but in nowise is it good news. Here it is not merely the negation of law and of circumcision, but we have the positive side. It is a great piece of condescension for a proud heart to be content to be beholden to free grace; we are loth to sue sub forma pauperis--as paupers. See ye well to this. 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. For we are God's fellow workers; you are God's field, God's building. (1.) We know not how low he went, but we are told that "he descended into the lower parts of the earth." Hearing is a reflection of first-century life. When they see the way God has blessed the Christian believer and their love for God and for the Lord Jesus Christ, that they'll be provoked to jealousy, when they see the Gentiles receive the covenant and the grace and the blessings and the glory of God.As we were studying the book of Romans recently I sought to illustrate this by this beautiful, sharp, darling, little granddaughter of mine, who I love so greatly, as I do all my grandchildren. An Italian gentleman, who has known me since I have been at Mentone, was asked, "Are you a Catholic?" He deals with the Jew from his own Scripture (verses 9-19). It is the product of many graces, evinces a great deal of self-denial, love to Christ, contempt of the world, a mighty courage and resolution. He says his prayers every day. He shall never have cause to repent his confidence in reposing such a trust in the Lord Jesus. Nothing shows better the Jewish attitude than the three classes into which they divided mankind. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel. Rather does it add to his guilt: such is man's evil state and will. People cannot come to Jesus without the right information about the gospel, but information alone is not enough to save anyone. Jesus came into the world to save real sinners, not sham sinners; for he is a real, and not a pretended Savior. 10:1-13 Brothers, the desire of my heart for the Jews and my prayer to God for them is that they may be saved. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. The idea of salvation by works sits like an awful incubus upon the breast of humanity, and presses out of the soul all hope, thus robbing man of strength to attempt true holiness. To this he refers likewise, Galatians 3:12, The man that doeth them, shall live in them. Have you been born again?" (1-3) Israel's refusal to submit to the righteousness of God. Hence it is, as he says, herein revealed "from faith," or by faith. This is not something to smile at, but to admire. He has set two things side by side; everything is of God, and everything is of human choice. (i) The first objection is: "You cannot call on God unless you believe in him. Their problem is not that they have not heard or understood it, but that they have refused to believe it (see v. 16). The meaning is, the doctrine is not difficult to be understood and embraced. Paul ably demonstrated in the first several chapters of Romans how futile this is. The "word of faith" is the gospel Paul preaches and has explained in detail in Romans one through eight. Moses spoke a word that had to be obeyed, but Paul proclaims a word that must be believed. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. 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. He must know not only Christ the martyr: he must know Christ the victor, too. Help me to believe, Lord." All the world was guilty before God. (iii) The third objection is a restatement of the first: But, what if I insist that they never got the chance to hear? Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. Antiochus ordered him to eat pork. If you trust in him with your heart, trust him openly, and confess him with your mouth, owning that he is your Lord, and your Savior. Again, we cannot neglect the emphasis on. This is where so many religious people even sincere Christians go astray. It can mean many things such as: 1. But there was far more in Jesus. (2.) Truth lies in the center between extremes. Not so, says the apostle. No; he knew that Christ was the resurrection and the life, and he was ready to depart. A passage like this may seem strange to us and unconvincing; and it may seem that some at least of the texts Paul quotes have been wrenched out of their context and made to mean what they were never intended to mean. How Daniels Prophecy of 70 Weeks Connects to the End Times, 4 Ways the Parable of the Sower Encourages Spiritual Growth. 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. Strange as it was, this too was foretold. Believe in Christ as you would believe in your friend: believe that he died for sinners, and trust in him for salvation. They would not hear of it. The nature of their unbelief. Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord. 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