ROMANS Chapter 10
Verse 1. Brethren. This expression seems intended particularly for
the Jews, his ancient friends, fellow-worshippers, and kinsmen,
but Who had embraced the Christian faith. It is an expression of
tenderness and affection, denoting his deep interest in their welfare.
My heart's desire. The word "desire" (\~eudokia\~) means
benevolence; and the expression, my heart's desire, means my
earnest and sincere wish.
Prayer to God. He not only cherished this feeling, but he expressed
it ill a desire to God. He had no desire that his kinsmen should be
destroyed; no pleasure in the appalling doctrine which he had been
defending. He still wished their welfare; and could still pray for them
that they might return to God. Ministers have no pleasure in
proclaiming the truth that men must be lost. Even when they declare the
truths of the Bible that some will be lost; when they are
constrained, by the unbelief and wickedness of men, to proclaim it of
them, they still can sincerely say that they seek their salvation.
For Israel. For the Jewish nation.
That they might be saved. This clearly refers to salvation from the
sin of unbelief, and the consequences of sin in hell. It does not refer
to the temporal calamities which were coming upon them, but to
preservation from the eternal anger of God. Comp. Romans 11:26; 1 Timothy 2:4.
The reasons why the apostle commences this chapter in this tender manner
are the following:
(1.) Because he had stated and defended one of the most offensive
doctrines that could be preached to a Jew; and he was desirous to show
them that it was not from any want of affection for them, but that he
was urged to it by the pressure of truth.
(2.) He was regarded by them as all apostate. He had abandoned them
when bearing their commission, and while on his way to execute their
favourite purposes, and had preached the doctrine which they had sent
him to destroy. Comp. Acts 9. He had opposed them everywhere; had
proclaimed their pride, self-righteousness, and crime, in crucifying
their Messiah; had forsaken all that they valued--their pomp of
worship, their city, and their temple; and had gone to other lands to
bear the message of mercy to the nations that they despised. He was
willing to show them that this proceeded from no want of affection for
them, but that he still retained towards them the feelings of a Jew,
and could give them credit for much that they valued themselves on,
Romans 10:2.
(3.) He was aware of the deep and dreadful condemnation that was coming
on them. In view of that he expressed his tender regard for their
welfare, and his earnest prayer to God for their salvation. And we see
here the proper feelings of a minister of the gospel when declaring the
most terrible of the truths of the Bible. Paul was tender,
affectionate, kind; convincing by cool argument, and not harshly
denouncing; stating the appalling truth, and then pouring out his
earnest desires to God that he would avert the impending doom. So
should the awful doctrines of religion be preached by all the
ambassadors of God.
Verse 2. For I bear them record. To bear record, means to be a
witness; to give evidence. This, Paul was well qualified to do. He had
been a Jew of the strictest order, (Acts 26:6;; Philippians 3:5,) and
he well knew the extraordinary exertions which they put forth to
obey the commands of the law.
A zeal of God. A zeal for God, Thus, John 2:17, "The zeal of
thine house hath eaten me up;" An earnest desire for the honour of the
sanctuary has wholly absorbed my attention. Comp. Psalms 69:9
Acts 21:20, "Thou seest, brother, how many thousands of Jews there
are which believe, and they are all zealous of the law;" Acts 22:3,
"And was zealous toward God as ye all are this day." Zeal for God here
means passionate ardour in the things pertaining to God, or in the
things of religion. In this they were doubtless, many of them,
sincere; but sincerity does not of itself constitute true piety.
John 16:2, The time cometh that whosoever killeth you will think
that he, doeth God service." This would be an instance of
extraordinary zeal, and in this they would be sincere; but persecution
to death of apostles cannot be true religion. See also Matthew 23:15;
Acts 26:9, "I thought that I ought to do," etc. So many
persons suppose that, provided they are sincere and zealous, they
must of course be accepted of God. But the zeal which is acceptable is
that which aims at the glory of God, and which is founded on true
benevolence to the universe; and which does not aim primarily to
establish a system of self-righteousness, as did the Jew, or to build up
our own sect, as many others do. We may remark here, that Paul was
not insensible to what the Jews did, and was not unwilling to give them
credit for it. A minister of the gospel should not be blind to the
amiable qualities of men, or to their zeal; and should be willing to
speak of it tenderly, even when he is proclaiming the doctrine of
depravity, or denouncing the just judgments of God.
Not according to knowledge. Not an enlightened, discerning, and
intelligent zeal. Not that which was founded on correct views of God and
of religious truth. Such zeal is enthusiasm, and often becomes
persecuting. Knowledge without zeal becomes cold, abstract, calculating,
formal; and may be possessed by devils as well as men. It is the union
of the two --the action of the man called forth to intense effort by
just views of truth, and by rightfeeling--that constitutes true
religion. This was the zeal of the Saviour and of the apostles.
{i} "zeal" Acts 21:20
Verse 3. For they being ignorant. The ignorance of the Jews was
voluntary, and therefore criminal. The apostle does not affirm
that they could not have known what the plan of God was; for
he says, (Romans 10:18-21) that they had full opportunity of knowing.
An attentive study of their own Scriptures would have led them
to the true knowledge of the Messiah and his righteousness. See
John 5:39. Comp. Isaiah 53, etc. Yet the fact that they were
ignorant, though not an excuse, is introduced here, doubtless, as
a mild and mitigating circumstance that should take off the
severity of what he might appear to them to be saying, 1 Timothy 1:13.
"But I obtained mercy because I did it ignorantly, in unbelief."
Luke 23:34, "Then said Jesus, Father, forgive them, for they know not
what they do." Acts 7:60. Involuntary ignorance excuses from
guilt; but ignorance produced by our sin or our indolence is no excuse
for crime.
Of God's righteousness. Not of the personal holiness of God, but
of God's plan of justifying men, or of declaring them righteous by
faith in his Son. See Barnes "Acts 1:17". Here God's plan stands
opposed to their efforts to make themselves righteous by their own
works.
And seeking to establish, etc. Endeavouring to confirm or
make valid their own righteousness; to render it such as to
constitute a ground of justification before God; or to make good their
own claims to eternal life by their merits. This stands opposed to the
justification by grace, or to God's plan. And they must ever be
opposed. This was the constant effort of the Jews; and in this they
supposed they had succeeded. See Paul's experience in Philippians 3:4-6;
Acts 26:5. Instances of their belief on this subject occur in all
the gospels, where our Saviour combats their notions of their own
righteousness. See particularly their views and evasions exposed
in Matthew 23. Comp. Matthew 5:20, etc.; Matthew 6:2-5. It was this
which mainly opposed the Lord Jesus and his apostles; and it is
this confidence in their own righteousness which still stands in
the way of the progress of the gospel among men.
Have not submitted themselves. Confident in their own righteousness,
they have not yielded their hearts to a plan which requires them to
come confessing that they have no merit, and to be saved by the
merit of another. No obstacle to salvation by grace is so great as
the self-righteousness of the sinner.
Righteousness of God. His plan or scheme of justifying men.
Verse 4. For Christ. This expression implies faith in Christ.
This is the design of the discussion, to show that justification cannot
be obtained by our own righteousness, but by faith in Christ. As
no direct benefit results to men from Christ unless they believe on
him, faith in him is implied where the word occurs in this connexion.
Is the end of the law. The word translated "end" means that which
completes a thing, or renders it perfect; also the boundary, issue,
or termination of anything, as the end of life, the result of a
prophecy, etc., John 13:1; Luke 22:37. It also means the design or
object which is had in view; the principal purpose for which it was
undertaken. 1 Timothy 1:5, "The end of the commandment is charity;" the
main design or purpose of the command is to produce love. 1 Peter 1:9,
"The end of your faith, the salvation of your souls; "the main
design or purpose of faith is to secure salvation. Romans 14:9, "To
this end Christ both died," etc.; for this design or purpose. This is
doubtless its meaning here. The main design or object which the
perfect obedience of the law would accomplish, is accomplished by
faith in Christ. That is, perfect obedience to the law would
accomplish justification before God, secure his favour and eternal life.
The same end is now accomplished by faith in Christ. The great desire of
both is the same; and the same great end is finally gained. This was
the subject of discussion between the apostle and the Jews; and this is
all that is necessary to understand in the case. Some have supposed
that the word end refers to the ceremonial law; that Christ
fulfilled it, and brought it to an end. Others, that he perfectly
fulfilled the moral law. And others, that the law in the end leads
us to Christ, or that its design is to point us to him. all this is
true, but not the truth taught in this passage. That is simple and
plain, that by faith in Christ the same end is accomplished in regard to
our justification, that would be by perfect obedience to the moral law.
For righteousness. Unto justification, or acceptance with God.
To every one that believeth. See Barnes "Romans 1:17".
{l} "end of the law" Hebrews 10:14.
Verse 5. For Moses describeth, etc. This is found in Leviticus 18:5, "Ye
shall therefore keep my statutes and my judgments, which if a
man do he shall live in them." This appeal is made to Moses,
both in regard to the righteousness of the law and that of faith,
in accordance with the usual manner of Paul to sustain all his
positions by the Old Testament, and to show that he was introducing no
new doctrine. He was only affirming that which had been long before
taught in the writings of the Jews themselves. The word describeth
is, literally, writes, (\~grafei\~) a word often used in this sense.
The righteousness, etc. The righteousness which a perfect obedience
to the law of God would produce. That consisted in perfectly doing all
that the law required.
The man which doeth these things. The man who shall perform or obey
what was declared in the previous statutes. Moses here had reference to
all the commandments which God had given, moral and ceremonial. And the
doctrine of Moses is that which pertains to all laws, that he who shall
render perfect and continued compliance with all the statutes
made known, shall receive the reward which the law promises. This is a
first principle of all law; for all law holds a man to be innocent,
and, of course, entitled to whatever immunities and rewards it has to
confer, until he is proved to be guilty. In this case, however,
Moses did not affirm that in fact any one either had yielded or
would yield perfect obedience to the law of God. The Scriptures
elsewhere abundantly teach that it never has been done.
Doeth. Obeys, or yields obedience. So also Matthew 5:19, "Shall
do and teach them;" Matthew 7:24,26. "Whosoever heareth these
sayings--and doeth them;" Matthew 23:3; Mark 3:35; 6:20; Luke 6:46; 47; 49.
Shall live. Shall obtain felicity. Obedience shall render him happy,
and entitled to the rewards of the obedient. Moses doubtless referred
here to all the results which would follow obedience. The
effect would be to produce happiness in this life and in the life to
come. The principle on which happiness would be conferred, would be
the same whether in this world or the next. The tendency and result of
obedience would be to promote order, health, purity, benevolence; to
advance the welfare of man, and the honour of God, and thus must
confer happiness. The idea of happiness is often in the Scriptures
represented by the word life. See Barnes "John 5:24". It is
evident, moreover, that the Jews understood Moses here as referring to
more than temporal blessings. The ancient Targum of Onkelos renders the
passage in Leviticus thus --"The man who does these things shall live in
them to eternal life." So the Arabic version is, "The retribution of him
who works these things is that he shall live an eternal life."
By them. (\~en autoiv\~). In them. In their observance he shall find
happiness. Not simply as a result, or reward, but the very act
of obeying shall carry its own reward. This is the case with all
true religion. This declaration of Moses is still true. If perfect
obedience were rendered, it would, from the nature of the case, confer
happiness and life as long as the obedience was rendered. God would
not punish the innocent. But in this world it never has been rendered,
except in the case of the Lord Jesus; and the consequence is, that the
course of man has been attended with pain, sorrow, and death.
{m} "righteousness" Leviticus 18:5
Verse 6. But the righteousness which is of faith. It is observable
here that Paul does not affirm that Moses describes anywhere the
righteousness by faith, or the effect of the scheme of justification
by faith. His object was different, to give the law and state its
demands and rewards. Yet though he had not formally described
the plan of justification by faith, yet he had used language which
would fitly express that plan. The scheme of justification by faith
is here personified as if it were living, and describing its own
effects and nature. One describing it would say, Or the plan itself
speaks in this manner. The words here quoted are taken from
Deuteronomy 30:11-14. The original meaning of the passage is this: Moses
near the end of his life, having given his commandments to the
Israelites, exhorts them to obedience. To do this, he assures
them that his commands are reasonable, plain, intelligible, and
accessible. They did not require deep research, long journeys, or
painful toil. There was no need of crossing seas, and going to
other lands; of looking into the profound mysteries of the high
heavens, or the deep abyss; but they were near them, had been
plainly set before them, and were easily understood. To see the
excellency of this characteristic of the Divine law, it may be observed,
that, among the ancients, it was not uncommon for legislators and
philosophers to travel to distant countries in pursuit of
knowledge. They left their country, encountered dangers on the
sea and land, to go to distant regions that had the reputation of
wisdom. Egypt was peculiarly a land of such celebrity; and in
subsequent times Pythagoras, and the principal philosophers of
Greece, travelled into that country to converse with their priests,
and to bear the fruits of their wisdom to benefit their native land.
And it is not improbable that this had been done to some extent
even in or before the time of Moses. Moses says that his precepts
were to be obtained by no such painful and dangerous journeys.
They were near them, plain, and intelligible. This is the general
meaning of this passage. Moses dwells on the thought, and places
it in a variety of forms by the questions, "Who shall go up to
heaven for us," etc.; and Paul regards this as appropriately
describing the language of Christian faith; but without affirming
that Moses himself had any reference in the passage to the faith
of the gospel.
On this wise. In this manner.
Say not in thine heart. The expression, to say in the heart, is
the same as to think. Do not think, or suppose, that the doctrine is
so difficult to be understood, that one must ascend to heaven in order
to understand it.
Who shall ascend into heaven? This expression was used among the Jews,
to denote any difficult undertaking. To say that it was high as heaven,
or that it was necessary to ascend to heaven to understand it, was to
express the highest difficulty. Thus Job 11:7, "Canst thou by
searching find out God? It is high as heaven, what canst thou do?:"
etc. Moses says it was not so with his doctrine. It was not impossible
to be understood, but was plain and intelligible.
That is, to bring Christ, etc. Paul does not here affirm that it was
the original design of Moses to affirm this of Christ. His words
related to his own doctrine. Paul makes this use of the words, because
(1.) they appropriately expressed the language of faith.
(2.) If this might be affirmed of the doctrines of Moses, much more might
it of the Christian religion. Religion had no such difficult work to do
as to ascend to heaven to bring down a Messiah. That work was already
accomplished when God gave his Son to become a man, and to die. To
save man it was indeed indispensable that Christ should have come down
from heaven, But the language of faith was that this had already been
done. Probably the word Christ here includes all the benefits
mentioned in Romans 10:4, as resulting from the work of Christ.
{n} "Say not in thine heart" Deuteronomy 30:12-14
Verse 7. Or who shall descend into the deep? These words are also a
part of the address of Moses, Deuteronomy 30:13. But it is not literally
quoted. The Hebrew is, "Neither is it beyond the sea, that thou
shouldest say, Who shall go over the sea for us," etc. The words
of the quotation are changed, but not the sense; and it is to be
remembered, that Paul is not professing to quote the words of
Moses, but to express the language of faith; and this he does mainly
by words which Moses had used, which also expressed his meaning.
The words, as used by Moses, refer to that which is remote and
therefore difficult to be obtained. To cross the sea in the early times
of navigation involved the highest difficulty, danger, and toil. The sea
which was in view was doubtless the Mediterranean, but the crossing of
that was an enterprise of the greatest difficulty, and the regions
beyond that were regarded as being at a vast distance. Hence it is
spoken of as being the widest object with which they were
acquainted, and the fairest illustration of infinity, Job 11:9. In
the same sense Paul uses the word deep--(\~abusson\~)--the abyss. This
word is applied to anything the depth or bottom of which is not known.
It is applied to the ocean, (in the Septuagint,) Job 41:31, "He
maketh the deep to boil as a pot." Isaiah 44:27, "That saith to the
deep, Be dry," etc.; Genesis 7:11;; 8:2. To a broad place,
(Job 36:16) and to the abyss before the world was formed,
Genesis 1:2. In the New Testament it is not applied to the ocean,
unless in the passage Luke 8:31, See Barnes "Luke 8:31",
but to the abode of departed spirits; and particularly to the dark,
deep, and bottomless pit, where the wicked are to dwell for ever.
Revelation 9:1,2, "And to him was given the key of the bottomless pit.
And he opened the bottomless pit," Greek, The pit of the abyss.
Revelation 11:7; 17:8; 20:1,3. In these places the word means the deep, awful
regions of the nether world. The word stands opposed to heaven; as
deep as that is high; as dark as that is light; while the one is as
vast as the other. In the place before us it is opposed to heaven;
and to descend there to bring up one, is supposed to be as impossible as
to ascend to heaven to bring one down. Paul does not affirm that Christ
descended to those regions; but he says that there is no such difficulty
in religion as if one were required to descend into those profound
regions to call back a departed spirit. That work was in fact done,
when Jesus was recalled from the dead, and now the work of salvation is
easy. The word abyss here, therefore, answers to hades, or the
dark regions of departed spirits.
That is, to bring up Christ, etc. Justification by faith had no such
difficult and impossible work to perform as would be an attempt for man
to raise the dead. That would be impossible; but the work of religion is
easy. Christ, the ground of hope, is not by OUR EFFORTS to be
brought down from heaven to save us, for that is done; nor BY OUR
EFFORTS to be raised from the dead, for that is done; and what
remains for us--that is, TO BELIEVE--is easy, and is near us. This
is the meaning of the whole passage.
Verse 8. But what saith it? That is, what is the language of the
doctrine of justification by faith? Or what is to be done according to
that doctrine?
The word is nigh thee. This is still a use of the language of Moses,
Deuteronomy 30:14. The meaning is, the doctrine is not difficult to be
understood and embraced. What is nigh us may be easily obtained; what is
remote, with difficulty. The doctrine of Moses and of the gospel was
nigh; that is, it was easily obtained, embraced, and understood.
In thy mouth. This is taken from the Septuagint, Deuteronomy 30:14. The
meaning is, that the doctrine was already so familiar, and so well
understood, that it was actually in their mouth; that is, their
language, their common conversation. Moses had so often inculcated it,
that it was understood and talked about by the people, so that there was
no need to search in distant climes to obtain it. The same was true of
the gospel. The facts were so well known by the preaching of the
apostles, that they might be said to be in every man's mouth.
In thy heart. The word heart is very variously used in the
sacred Scriptures. 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. They already possessed them, and talked and thought
about them; so that there was no need of going to distant places to
learn them. The same was true of the doctrine requiring faith in
Christ. It was already among them by the preaching of the apostles,
and was a subject of conversation and of thought.
That is. This is the use which the apostle makes of it; not that
Moses referred to the gospel. His language conveys the main idea
which Paul wished to do, that the doctrine was plain and intelligible.
The word of faith. The doctrine which requires faith, i.e., the
gospel. Comp. 1 Timothy 4:6. The gospel is called the word of faith,
the word of God, as being that which was spoken, or communicated by
God to man, Romans 10:17; Hebrews 6:5; 11:3.
Which we preach. Which is proclaimed by the apostles, and made known
to Jews and Gentiles. As this was now made known to all, as the apostles
preached it everywhere, it could be said to be nigh them; there was no
need of searching other lands for it, or regarding it as a hidden
mystery, for it was plain and manifest to all. Its simplicity and
plainness he proceeds immediately to state.
Verse 9. That if thou shalt confess. The word here rendered
confess--(\~omologhshv\~)--is often rendered profess. Matthew 7:23, "Then
will I profess to them I never knew you." \\Tit 1:16; 3:14; Ro 1:22\\;
1 Timothy 2:10; 6:12,13,21; Hebrews 3:1, etc. It properly means, to speak
that which agrees with something which others speak or maintain.
Thus confession or profession expresses our agreement or concord
with what God holds to be true, and what he declares to be true. It
denotes a public declaration or assent to that, here expressed by the
words "with thy mouth." A profession of religion then denotes a public
declaration of our agreement with what God has declared, and extends to
all his declarations about our lost estate, our sin, and need of a
Saviour; to his doctrines about his own nature, holiness, and law; about
the Saviour and the Holy Spirit; about the necessity of a change of
heart and holiness of life; and about the grave and the judgment; about
heaven and hell. As the doctrine respecting a Redeemer is the main and
leading doctrine, it is put here by way of eminence, as in fact
involving all others; and publicly to express our assent to this, is to
declare our agreement with God on all kindred truths.
With thy mouth. To profess a thing with the mouth is to speak of it;
to declare it; to do it openly and publicly.
The Lord Jesus. Shalt openly acknowledge attachment to Jesus Christ.
The meaning of it may be expressed by regarding the phrase, "the Lord,"
as the predicate; or the thing to be confessed is, that he is
Lord. Comp. Acts 2:36; Philippians 2:11, "And that every tongue should
confess that Jesus Christ is Lord." Here it means to acknowledge
him as Lord, i.e., as having a right to rule over the soul.
Shalt believe in thy heart. Shalt sincerely and truly believe
this, so that the external profession shall correspond with the real,
internal feelings. Where this is not the case, it would be hypocrisy;
where this is the case, there would be the highest sincerity, and
this religion requires.
That God hath raised him. This fact, or article of Christian belief,
is mentioned here because of its great importance, and its bearing on
the Christian system. If this be true, then all is true. Then it is
true that he came forth from God; that he died for sin; and that God
approved and accepted his work. Then it is true that he ascended to
heaven, and is exalted to dominion over the universe, and that he will
return to judge the quick and the dead. For all this was professed and
taught; and all this was regarded as depending on the truth of his
having been raised from the dead. See Philippians 2:8-11;; Ephesians 1:21;
Acts 2:24,32,33; 17:31; 2 Corinthians 4:14; 1 Corinthians 15:13-20. To profess this doctrine
was, therefore, virtually to profess all the truths of the Christian
religion. No man could believe this who did not also believe all the
truths dependent on it. Hence the apostles regarded this doctrine as so
important, and made it so prominent in their preaching.
See Barnes "Acts 1:3".
Thou shalt be saved. From sin and hell. This is the doctrine of the
gospel throughout; and all this shows that salvation by the gospel was
easy.
{a} "thou shalt confess" 1 John 4:2.
Verse 10. For with the heart. Not with the understanding merely,
but with such a faith as shall be sincere, and shall influence the
life. There can be no other genuine faith than that which
influences the whole mind.
Believeth unto righteousness. Believes so that justification is
obtained. (Stuart.) In God's plan of justifying men, this is the way
by which we may be declared just or righteous in his sight. The moment a
sinner believes, therefore, he is justified; his sins are pardoned; and
he is introduced into the favour of God. No man can be justified without
this; for this is God's plan, and he will not depart from it.
With the mouth confession is made, etc. That is, confession or
profession is so made as to obtain salvation. He who in all appropriate
ways professes his attachment to Christ shall be saved. This profession
is to be made in all the proper ways of religious duty; by an avowal
of our sentiments; by declaring on all proper occasions our belief
of the truth; and by an unwavering adherence to them in all
persecutions, oppositions, and trials. He who declares his belief
makes a profession. He who associates with Christian people does it.
He who acts with them in the prayer-meeting, in the sanctuary,
and in deeds of benevolence, does it. He who is baptized, and
commemorates the death of the Lord Jesus, does it. And he who
leads a humble, prayerful, spiritual life, does it. He shows his
regard to the precepts and example of Christ Jesus; his regard
for them more than for the pride, and pomp, and allurements of
the world. All these are included in a profession of religion. In
whatever way we can manifest attachment to it, it must be done.
The reason why this is made so important is, that there can be no
true attachment to Christ which will not manifest itself in the life.
A city that is set on a hill cannot be hid. It is impossible that
there should be true belief in the heart of man, unless it should
show itself in the life and conversation. This is the only test of
its existence and its power; and hence it is made so important in
the business of religion. And we may here learn,
(1.) that a profession of religion is, by Paul, made as really
indispensable to salvation as believing. According to him it is
connected with salvation as really as faith is with justification; and
this accords with all the declarations of the Lord Jesus. Matthew 10:32;
Matthew 25:34-46; Luke 12:8.
(2.) There can be no religion where there is not a willingness to
confess the Lord Jesus. There is no true repentance where we are not
willing to confess our faults. There is no true attachment to a
father, or mother, or friend, unless we are willing, on all proper
occasions, to avow it. And so there can be no true religion where there
is too much pride, or vanity, or love of the world, or fear of shame to
confess it.
(3.) Those who never profess any religion have none; and they are not
safe. To deny God the Saviour before men is not safe. They who do not
profess religion, profess the opposite. The real feelings of the heart
will be expressed in the life. And they who profess by their lives that
they have no regard for God and Christ, for heaven and glory, must
expect to be met in the last day as those who deny the Lord that bought
them, and who bring upon themselves quick destruction, 2 Peter 2:1.
Verse 11. For the Scripture saith, etc. Isaiah 28:16. This was the
uniform doctrine of the Scripture, that he who holds an opinion on
the subject of religion will not be ashamed to avow it. This is the
nature of religion, and without this there can be none. See this
passage explained in Romans 9:33.
{q} "Whosoever believeth" Isaiah 28:16; 49:23
Verse 12. For there is no difference. In the previous verse Paul had
quoted a passage from Isaiah 28:16, which says that every one
(\~pav\~) that believeth shall not be ashamed; that is, every
one of every nation and kindred. This implies that it was not to
be confined to the Jews. This thought he now further illustrates
and confirms by expressly declaring that there is no difference
between the Jew and the Greek. This doctrine it was one main design of
the epistle to establish, and it is fully proved in the course
of the argument in Romans chapters 1-4. See particularly
Romans 3:26-30. When the apostle says there is no difference
between them, he means in regard to the subject under discussion. In
many respects there might be a difference; but not in the way of
justification before God. There all had sinned; all had failed of
obeying the law; and all must be justified in the same way, by faith in
the Lord Jesus Christ. The word difference (\~diastolh\~) means
distinction, diversity. It also means eminence, excellence,
advantage. There is no eminence or advantage which the Jew has
over the Greek in regard to justification before God.
The Jew. That portion of mankind which professed to yield obedience
to the law of Moses.
The Greek. Literally, those who dwelt in Greece, or those who
spoke the Greek language. As the Jews, however, were acquainted
chiefly with the Greeks, and knew little of other nations, the name
Greek among them came to denote all who were not Jews; that is,
the same as the Gentiles. The terms "Jew and Greek," therefore,
include all mankind. There is no difference among men about the
terms of salvation; they are the same to all. This truth is frequently
taught. It was a most important doctrine, especially in a scheme of
religion that was to be preached to all men. It was very offensive to
the Jews, who had always regarded themselves as a peculiarly favoured
people. Against this, all their prejudices were roused, as it completely
overthrew all their own views of national eminence and pride, and
admitted despised Gentiles to the same privileges with the long-favoured
and chosen people of God. The apostles, therefore, were at great pains
fully to establish it. Acts 10:9; Galatians 3:28.
For the same Lord over all, etc. For there is the same Lord of all;
that is, the Jews and Gentiles have one common Lord. Comp.
Romans 3:29,30. The same God had formed them and ruled them; and God
now opened the same path to life. See this fully presented in Paul's
address to the people of Athens, in Acts 17:26-30. See also
1 Timothy 2:5. As there was but one God; as all, Jews and Gentiles,
were his creatures; as one law was applicable to all; as all had sinned;
and as all were exposed to wrath; so it was reasonable that there should
be the same way of return--through the mere mercy of God. Against
this the Jew ought not to object; and in this he and the Greek
should rejoice.
Is rich unto all. (\~ploutwn eiv pantav\~). The word rich means to have
abundance, to have in store much more than is needful for present or
personal use. It is commonly applied to wealth. But applied to God, it
means that he abounds in mercy or goodness towards others. Thus,
Ephesians 2:4, "God, who is rich in mercy," etc.; 1 Timothy 6:17,18,
"Charge them that are rich in this world--that they be rich in good
works;" James 2:5, "God hath chosen the poor--rich in faith;"
that is, abounding in faith and good works, etc. Thus God is said to
be rich towards all, as he abounds in mercy and goodness towards
them in the plan of salvation.
That call upon him. This expression means, properly, to
supplicate, to invoke, as in prayer. As prayer constitutes no small
part of religion, and as it is a distinguishing characteristic of
those who are true Christians, (Acts 9:11, "Behold he prayeth,") to
call on the name of the Lord is put for religion itself, and is
descriptive of acts of devotion towards God. 1 Peter 1:17, "And if
ye call on the Father," etc.; Acts 2:21; 9:14, "He hath authority
to bind all that call on thy name; Acts 7:59; 22:16; Genesis 4:26,
"Then began men to call on the name of the Lord."
{s} "the same Lord" 1 Timothy 2:5
Verse 13. For whosoever shall call, etc. This sentiment is found
substantially in Joel 2:32, "And it shall come to pass, that
whosoever shall call on the name of the Lord shall be delivered." This
is expressly applied to the times of the gospel by Peter, in
Acts 2:21. See Barnes "Acts 2:21". To call on the name of the
Lord is the same as to call on the Lord himself. The word name is
often used in this manner. "The name of the Lord is a strong tower,"
etc., Proverbs 18:10; "The name of the God of Jacob defend thee,"
Psalms 20:1. That is, God himself is a strong tower, etc. It is
clear, from what follows, that the apostle applies this to Jesus
Christ; and this is one of the numerous instances in which the
writers of the New Testament apply to him expressions which in
the Old Testament are applicable to God. See 1 Corinthians 1:2.
Shall be saved. This is the uniform promise. See Acts 2:21;
Acts 22:16, "Arise, and be baptized, and wash away thy sins,
calling on the name of the Lord." This is proper and indispensable,
because
(1.) we have sinned against God, and it is right that we should confess
it.
(2.) Because he only can pardon us, and it is fit, that if we
obtain pardon, we should ask it of God.
(3.) To call upon him is to acknowledge him as our Sovereign, our
Father, and our Friend; and it is right that we render him our homage.
It is implied in this, that we call upon him with right feelings;
that is, with a humble sense of our sinfulness and our need of pardon,
and with a willingness to receive eternal life as it is offered us in
the gospel. And if this be done, this passage teaches us that all
may be saved who will do it. He will cast none away who come in this
manner. The invitation and the assurance extend to all nations, and to
men of all times.
{t} "whosoever" Joel 2:32
{u} "upon the name of the Lord" 1 Corinthians 1:2
Verse 14. How then shall they call, etc. The apostle here adverts to
an objection which might be urged to his argument. His doctrine was,
that faith in Christ was essential to justification and salvation;
and that this was needful for all; and that, without this, man must
perish. The objection was, that they could not call on him in
whom they had not believed; that they could not believe in him
of whom they had not heard; and that this was arranged by God
himself; so that a large part of the world was destitute of the
gospel and in fact did not believe, Romans 10:16,17. The objection
had particular reference to the Jews; and the ground of injustice
which a Jew would complain of would be, that the plan made salvation
dependent on faith, when a large part of the nation had not heard
the gospel, and had had no opportunity to know it. This objection
the apostle meets, so far as it was of importance to his argument,
in Romans 10:18-21. The first part of the objection is, that they could
"not call on him in whom they had not believed." That is, how
could they call on one in whose existence, ability, and willingness
to help, they did not believe? The objection is, that in order to
our calling on one for help, we must be satisfied that there is such
a being, and that he is able to aid us. This remark is just, and
every man feels it. But the point of the objection is, that
sufficient evidence of the Divine mission and claims of Jesus Christ
had not been given to authorize the doctrine that eternal salvation
depended on in him, or that it would be right to suspend the eternal
happiness of Jew and Gentile on this.
How shall they believe in him, etc. This position is equally
undeniable, that men could not believe in a being of whom they had not
heard. And the implied objection was, that men could not be expected to
believe in one of whose existence they knew nothing, and, of course,
that they could not be blamed for not doing it. It was not right,
therefore, to make eternal life depend, both among Jews and Gentiles, on
faith in Christ.
And how shall they hear, etc. How can men hear, unless some one
proclaim to them, or preach to them, that which is to be heard and
believed? This is also true. The objection thence derived is, that
it is not right to condemn men for not believing what has never been
proclaimed to them; and, of course, that the doctrine that eternal life
is suspended on faith cannot be just and right.
Verse 15. And how shall they preach. In what way shall there be
preachers, unless they are commissioned by God? The word "how"
does not refer to the manner of preaching, but to the fact that
there would be no preachers at all unless they were sent forth. To
preach means to proclaim in a public manner, as a crier does. In
the Scriptures it means to proclaim the gospel to men.
Except they be sent. That is, except they are divinely commissioned,
and sent forth by God. This was an admitted doctrine among the Jews,
that a proclamation of a Divine message must be made by one who
was commissioned by God for that purpose, Jeremiah 23:21; 1:7; 14:14,15
Jeremiah 7:25. He who sends a message to men can alone designate the
proper persons to bear it. The point of the objection, therefore, was
this: Men could not believe unless the message was sent to them; yet God
had not actually sent it to all men: it could not therefore be
just, to make eternal life depend on so impracticable a thing as
faith, since men had not the means of believing.
As it is written. In Isaiah 52:7.
How beautiful, etc. The reason why this passage is introduced here
is, that it confirms what had just been advanced in the objection--the
importance and necessity of there being messengers of salvation.
That importance is seen in the high encomium which is passed on them in
the sacred Scriptures. They are regarded as objects peculiarly
attractive; their necessity is fully recognized; and a distinguished
rank is given to them in the oracles of God.
How beautiful. How attractive; how lovely. This is taken from the
Hebrew, with a slight variation. In the Hebrew, the words "upon the
mountains" occur, which makes the passage more picturesque, though the
sense is retained by Paul. The image in Isaiah is that of a herald seen
at first leaping or running on a distant hill, when he first comes in
sight, with tidings of joy from a field of battle, or from a distant
land. Thus, the appearance of such a man to those who were in
captivity, would be an image full of gladness and joy.
Are the feet. Many have supposed that the meaning of this expression
is this: The feet of a herald, naked and dusty from travelling,
would be naturally objects of disgust; but that which would be
naturally disagreeable is thus made pleasant by the joy of the message.
But this explanation is far-fetched, and wants parallel instances.
Besides, it is a violation of the image which the apostle had used.
That was a distant object--a herald running on the distant hills;
and it supposes a picture too remote to observe distinctly the feet,
whether attractive or not. The meaning of it is clearly this: "How
beautiful is the coming or the running of such a herald." The
feet are emblematic of his coming. Their rapid motion would be seen;
and their rapidity would be beautiful from the desire to hear the
message which he brought. The whole meaning of the passage, then, as
applied to ministers of the gospel, is, that their coming is an
attractive object, regarded with deep interest, and productive of
joy--an honoured and a delightful employment.
That preach, etc. Literally, "that evangelize peace." That proclaim
the good news of peace; or bring the glad message of peace.
And bring glad tidings, etc. Literally, "and evangelize good
things;" or that bring the glad message of good things. Peace here
is put for good of any kind; and as the apostle uses it, for the news of
reconciliation with God by the gospel. Peace, at the end of the
conflicts, distresses, and woes of war, is an image of all blessings.
Thus it is put to denote the blessings when a stoner ceases to be the
enemy of God, obtains pardon, and is admitted to the joys of those who
are his children and friends. The coming of those messengers who
proclaim it is joyful to the world. It fills the bosom of the anxious
sinner with peace; and they and their message will be regarded
with deep interest, as sent by God, and producing joy in an agitated
bosom, and peace to the world. This is an illustration of the proper
feeling with which we should regard the ministers of religion.
This passage in Isaiah is referred by the Jews themselves to the
times of the gospel. (Rosenmuller.)
{v} "How beautiful" Isaiah 52:7; Nahum 1:15
Verse 16. But they have not all obeyed the gospel. It is not easy to
see the connexion of this; and it has been made a question whether
this is to be regarded as a continuation of the objection of the
Jew, or as a part of the answer of the apostle. After all the attention
which I have been able to give it, I am inclined to regard it as an
admission of the apostle, as if he had said, "It must be
admitted that all have not obeyed the gospel. So far as the
objection of the Jew arises from that fact, and so far as that fact
can bear on the case, it is to be conceded that all have not yielded
obedience to the gospel. For this was clearly declared even by the
prophet." Comp. Acts 28:24; Hebrews 4.
For Esaias saith. Isaiah 53:1.
Who hath believed our report? That is, Isaiah complains that
his declarations respecting the Messiah had been rejected by his
countrymen. The form of expression, "Who hath believed?" is
a mode of saying emphatically that few or none had done it. The
great mass of his countrymen had rejected it. This was an example to the
purpose of the apostle. In the time of Isaiah this fact existed; and it
was not a new thing that it existed in the time of the gospel.
Our report. Our message; or that which is delivered to be heard and
believed. It originally means the doctrine which Isaiah delivered about
the Messiah; and implies that the same thing would occur when the
Messiah should actually come. Hence in the 53rd chapter he proceeds to
give the reasons why the report would not be credited, and why the
Messiah would be rejected. It would be because he was a root out of a
dry ground; because he was a man of sorrows, etc. And this actually took
place. Because he did not come with splendour and pomp, as a temporal
prince, he was rejected, and put to death. On substantially the same
grounds he is even yet rejected by thousands. The force of this verse,
perhaps, may be best seen by including it in a parenthesis, "How
beautiful are the feet," etc.; how important is the gospel ministry
--(although it must be admitted, that all have not obeyed, for this
was predicted also by Isaiah, etc.)
{w} "they have not all obeyed" Acts 28:24; Hebrews 4:2
{x} "Lord, who hath" Isaiah 53:1; John 12:38
{1} "believed" or, "the hearing of us"
{2} "our report" or, "preaching"
Verse 17. So then faith cometh, etc. This I take to be clearly the
language of the objector. As if he had said, by the very quotation
which you have made from Isaiah, it appears that a report was
necessary, life did not condemn men for not believing what they
had not heard; but he complains of those who did not believe a
message actually delivered to them. Even by this passage, therefore, it
seems that a message was necessary, that faith comes by hearing, and
hearing by the Divine message. It could not be right, therefore, to
condemn those who had not obeyed the gospel, because they had not
heard it; and hence not right to make salvation dependent on a
condition which was, by the arrangement of God, put beyond their power.
The very quotation from Isaiah, therefore, goes to confirm the objection
in the 14th and 15th verses.
By hearing. Our translation has varied the expression here,
which is the same in two places in the Greek: "Isaiah said, Who hath
believed our report. (\~th akoh\~). So then, you must admit that
faith comes by that report, (\~ex akohv\~) and therefore this report or
message is necessary." When it is said that faith cometh by hearing,
it is not meant that all who hear actually believe, for that is
not true; but that faith does not exist unless there is a message,
or report, to be heard or believed. It cannot come otherwise than
by such a message; in other words, unless there is something
made known to be believed. And this shows us at once the importance
of the message, and the fact that men are converted by the
instrumentality of truth, and of truth only.
And hearing. And the report, or the message, (\~h akoh\~) is by
the word of God; that is, the message is sent by the command of God. It
is his word, sent by his direction, and therefore, if withheld by
him, those who did not believe could not be blamed. The argument of the
objector is, that God could not justly condemn men for not believing the
gospel.
Verse 18. But I say. But to this Objection I, the apostle, reply,
The objection had been carried through the previous verses. The
apostle comes now to reply to it. In doing this, he does not deny
the principle contained in it, that the gospel should be
preached in order that men might be justly condemned for not
believing it; not that the messengers must be sent by God; not that
faith comes by hearing. All this he fully admits. But he proceeds to
show, by an ample quotation from the Old Testament, that this had been
actually furnished to the Jews and to the Gentiles, and that they
were actually in possession of the message, and could not plead
that they had never heard it. This is the substance of his answer.
Have they not heard? A question is often, as it is here, an
emphatic way of affirming a thing. The apostle means to affirm
strongly that they had heard. The word "they," in this place, I
take to refer to the Gentiles. What was the fact in regard to
Israel, or the Jew, he shows in the next verses. One main design
was to show that the same scheme of salvation extended to both
Jews and Gentiles. The objection was, that it had not been made
known to either, and that therefore it could not be maintained to
be just to condemn those who rejected it. To this the apostle
replies that then it was extensively known to both; and if so, then
the objection in Romans 10:14,15, was not well founded, for in fact
the thing existed which the objector maintained to be necessary;
to wit, that they had heard, and that preachers had been sent to
them.
Yes, verily. In the original, a single word, (\~menounge\~), compounded
of (\~men\~) and (\~oun\~) and (\~ge\~). An intense
expression, denoting strong affirmation.
Their sound went, etc. These words are taken in substance from
Psalms 19:4. The psalmist employs them to show that the works of
God, the heavens and the earth, proclaim is existence everywhere. By
using them here, the apostle does not affirm that David had reference to
the gospel in them, but he uses them to express his own meaning; he
makes an affirmation about the gospel in language used by David on
another occasion, but without intimating or implying that David had such
a reference. In this way we often quote the language of others as
expressing in a happy way our own thoughts, but without supposing that
the author had any such reference. The meaning here is, that that
may be affirmed in fact of the gospel which David affirmed of the
works of God, that their sound had gone into all the earth.
Their sound. Literally, the sound or tone which is made by a
stringed instrument, (\~fyoggov\~). Also a voice, a report. It means
here they have spoken, or declared truth. As applied to the
heavens, it would mean that they speak, or proclaim, the wisdom or
power of God. As used by Paul, it means that the message of the gospel
had been spoken, or proclaimed, far and wide. The Hebrew is, "their
line," etc. The Septuagint translation is the same as that of the
apostle--their voice, (\~o fyoggov autwn\~). The Hebrew word may denote the
string of an instrument, of a harp, etc., and then the tone or
sound produced by it; and thus was understood by the Septuagint. The
apostle, however, does not affirm that this was the meaning of the
Hebrew; but he conveyed his doctrine in language which aptly expressed
it.
Into all the earth. In the psalm, this is to be taken in its utmost
signification. The works of God literally proclaim his wisdom to all
lands and to all people. As applied to the gospel, it means that it was
spread far and wide, that it had been extensively preached in all lands.
Their words. In the psalm, the heavens are represented as
speaking, and teaching men the knowledge of the true God. But
the meaning of the apostle is, that the message of the gospel had
sounded forth; and he referred doubtless to the labours of the apostles
in proclaiming it to the heathen nations. This epistle was written about
the year 57. During the time which had elapsed after the ascension of
Christ, the gospel had been preached extensively in all the known
nations; so that it might be said that it was proclaimed in those
regions designated in the Scripture as the uttermost parts of the earth.
Thus it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece,
Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning
before Agrippa, says, that he could not be ignorant of those things,
for they had not been done in a corner, Acts 26:26. In Colossians 1:23,
Paul says that the gospel had been preached to every creature which is
under heaven. See Colossians 1:6. Thus the great facts and doctrines
of the gospel had in fact been made known, and the objection of the
Jew was met. It would be sufficiently met by the declaration of the
psalmist, that the true God was made known by his works, and that
therefore they were without excuse, (comp. Romans 1:20) but in fact
the gospel had been preached, and its great doctrine and duties had
been proclaimed to all nations far and near.
Verse 19. But I say, etc. Still further to meet the objection, he
shows that the doctrine which he was maintaining was actually taught
in the Old Testament.
Did not Israel know? Did not the Jews understand? Is it not
recorded in their books, etc., that they had full opportunity to be
acquainted with this truth? This question is an emphatic way of
affirming that they did know. But Paul does not here state what
it was that they knew. That is to be gathered from what he proceeds to
say. From that it appears that he referred to the fact that the gospel
was to be preached to the Gentiles, and that the Jews were to be
cast off. This doctrine followed from what he had already maintained in
Romans 10:12,13, that there was no difference in regard to the terms of
salvation, and that the Jew had no particular privileges. If so, then
the barrier was broken down; and ff the Jews did not believe in Jesus
Christ, they must be rejected. Against this was the objection in
Romans 10:14,15, that they could not believe; that they had not heard;
and that a preacher had not been sent to them. If now the apostle could
show that it was an ancient doctrine of the Jewish prophets that
the Gentiles should believe, and that the Jews would not
believe, the whole force of the objection would vanish. Accordingly, he
proceeds to show that this doctrine was distinctly taught in the Old
Testament.
First. First in order; as we say, in the first place.
I will provoke you. These words are taken from Deuteronomy 32:21. In
that place the declaration refers to the idolatrous and wicked conduct
of the Jews. God says that they had provoked him, or excited his
indignation, by worshipping that which was not God, that is, by
idols; and he, in turn, would excite their envy and
indignation by showing favours to those who were not regarded as a
people; that is, to the Gentiles. They had shown favour, or
affection, for that which was not God, and by so doing had provoked him
to anger; and he also would show favour to those whom they
regarded as no people, and would thus excite their anger. Thus he
would illustrate the great principle of his government in
2 Samuel 22:26,27, "With the merciful thou wilt show thyself merciful;--
with the pure thou wilt show thyself pure; and with the froward thou
wilt show thyself unsavoury," i.e., froward, Psalms 18:26. In this
passage the great doctrine which Paul was defending is abundantly
established--that the Gentiles were to be brought into the favour of
God; and the cause also is suggested to be the obstinacy and
rebellion of the Jews. It is not clear that Moses had particularly in
view the times of the gospel; but he affirms a great principle which
is applicable to those times --that if the Jews should be rebellious,
and prove themselves unworthy of his favour, that favour would be
withdrawn, and conferred on other nations. The effect of this would be,
of course, to excite their indignation. This principle the apostle
applies to his own times; and affirms that it ought to have been
understood by the Jews themselves.
That are no people. That is, those whom you regard as unworthy the
name of a people. Those who have no government, laws, or regular
organization; who wander in tribes and clans, and who are under no
settled form of society. This was the case with most barbarians; and the
Jews evidently regarded all ancient nations in this light, as
unworthy the name of a people.
A foolish nation. The word fool means one void of understanding.
But it also means one who is wicked, or idolatrous; one who
contemns God. Psalms 14:1, "The fool hath said in his heart, There
is no God." Proverbs 1:7, "Fools despise wisdom and instruction."
Here it means a nation who had no understanding of the true God,
\~asunetw\~
I will anger. My bestowing favours on them will excite your anger.
We may remark here,
(1.) that God is a sovereign, and has a right to bestow his favours on
whom he pleases.
(2.) That when men abuse his mercies, become proud, or cold, or dead in
his service, he often takes away their privileges, and bestows them on
others.
(3.) That the effect of his sovereignty is to excite men to anger.
Proud and wicked men are always enraged that he bestows his favours on
others; and the effect of his sovereign dealings is to provoke to anger
the very men who by their sins have rejected his mercy. Hence there is
no doctrine that proud man hates so cordially as he does the doctrine of
Divine sovereignty; and none that will so much test the character of the
wicked.
{z} "I will provoke" Deuteronomy 32:21
{a} "a foolish nation" Titus 3:3
Verse 20. But Esaias, Isaiah 65:1,2.
Is very bold. Expresses the doctrine openly, boldly, without any
reserve. The word (\~apotolma\~) means, to dare, to be venturesome, to
be bold. It means here, that however unpopular the doctrine might be, or
however dangerous it was to avow that the Jews were extremely wicked,
and that God for their wickedness would cast them off, yet that
Isaiah had long since done it. This was the point which Paul
was establishing; and against this the objection was urged, and
all the Jewish prejudices excited. This is the reason why he so
much insists on it, and is so anxious to defend every part by the
writings of acknowledged authority among the Jews--the Old
Testament. The quotation is made from the Septuagint, with only
a slight change in the order of the phrases. The meaning is, that
God was found, or the true knowledge of him was obtained, by
those who had not sought after him; that is, by the Gentiles, who
had worshipped idols, and who had not sought for the true God.
This does not mean that we are to expect to find God if we do not
seek for him; or that in fact any become Christians who do not
seek for it, and make an effort. The contrary is abundantly taught
in the Scriptures, Hebrews 11:6; 1 Chronicles 28:8,9; Matthew 6:33; 7:7; Luke 11:9. But it
means, that the Gentiles, whose characteristic was not that they
sought God, would have the gospel sent to them, and would embrace it.
The phrase, "I was found," in the past tense here, is in the
present in the Hebrew, intimating that the time would come when God
would say this of himself; that is, that the time would come when the
Gentiles would be brought to the knowledge of the true God. This
doctrine was one which Isaiah had constantly in his eye, and which he
did not fear to bring openly before the Jews.
{b} "I was found" Isaiah 65:1,2
Verse 21. But to Israel he saith. The preceding quotation
established the doctrine that the Gentiles were to be called. But there
was still an important part of his argument remaining--that the Jews
were to be rejected. This he proceeds to establish; and he here,
in the language of Isaiah, (Isaiah 65:2) says that while the
Gentiles wound be obedient, the character of the Jews was, that they
were a disobedient and rebellious people.
All day long. Continually, without intermission; implying that their
acts of rebellion were not momentary; but that this was the established
character of the people.
I have stretched forth my hands. This denotes an attitude of
entreaty; a willingness and earnest desire to receive them to favour, to
invite and entreat. Proverbs 1.24.
A disobedient. In the Hebrew, rebellious, contumacious. The
Greek answers substantially to that; disbelieving, not confiding or
obeying.
Gainsaying. Speaking against; resisting, opposing. This
is not in the Hebrew, but the substance of it was implied. The
prophet Isaiah proceeds to specify in what this rebellion consisted,
and to show that this was their character. Isaiah 65:2-7. The
argument of the apostle is this; viz., the ancient character of the
people was that of wickedness; God is represented as stretching
out his hands in vain; they rejected him, and he was sought
and found by others. It was implied, therefore, that the
rebellious Jews would be rejected; and, of course, the apostle was
advancing and defending no doctrine which was not found in the
writings of the Jews themselves. And thus, by a different course
of reasoning, he came to the same conclusion which he had arrived
at in the first four chapters of the epistle, that the Gentiles and
Jews were on the same level in regard to justification before God.
In the closing part of this chapter, the great doctrine is brought
forth and defended, that the way of salvation is open for all the
world. This, in the time Of Paul, was regarded as a novel doctrine.
Hence he is at so much pains to illustrate and defend it. And
hence, with so much zeal and self-denial, the apostles of the Lord
Jesus went and proclaimed it to the nations. This doctrine is not
the less important now. And from this discussion we may learn
the following truths:
(1.) the heathen world is in danger without the gospel. They are
sinful, polluted, wretched. The testimony of all who visit pagan nations
accords most strikingly with that of the apostles in their times. Nor is
there any evidence that the great mass of heathen population has
changed for the better.
(2.) The provisions of the gospel are ample for them--for all. Its power
has been tried on many nations; and its mild and happy influence
is seen in meliorated laws, customs, habits; in purer institutions;
in intelligence and order; and in the various blessings conferred
by a pure religion. The same gospel is fitted to produce on the
wildest and most wretched population the same comforts which
are now experienced in the happiest part of our own land.
(3.) The command of Jesus Christ remains still the same, to preach
the gospel to every creature. That command has never been repealed
or changed. The apostles met the injunction, and performed what they
could. It remains for the church to act as they did, to feel as they
did, and put forth their efforts as they did, in obeying one of the most
plain and positive laws of Jesus Christ.
(4.) If the gospel is to be proclaimed everywhere, men must be sent
forth into the vast field. Every nation must have an opportunity to
say, "How beautiful are the feet of him that preaches the gospel
of peace." Young men, strong and vigorous in the Christian course, must
give themselves to this work, and devote their lives in an enterprise
which the apostles regarded as honourable to them; and which Infinite
Wisdom did not regard as unworthy the toils, and tears, and self-denials
of the Son of God.
(5.) The church, in training young men for the ministry, in fitting her
sons for these toils, is performing a noble and glorious work; a work
which contemplates the triumph of the gospel among all nations. Happy
will it be when the church shall feel the full pressure of this great
truth, that the gospel MAY BE, preached to every son and daughter
of Adam; and when every man who enters the ministry shall count it not
self-denial, but a glorious privilege to be permitted to tell dying
pagan men that a Saviour bled for ALL, sinners. And happy that day when
it can be said with literal truth, that their sound has gone out into
all the earth; and that as far as the sun in his daily course sheds his
beams, so far the Sun of righteousness sheds also his pure and lovely
rays into the abodes of men. And we may learn, also, from this,
(6.) that God will withdraw his favours from those nations that are
disobedient and rebellious. Thus he rejected the ancient Jews; and thus
also he will forsake all who abuse his mercies; who become proud,
luxurious, effeminate, and wicked. In this respect it becomes the people
of this favoured land to remember the God of their fathers; and not to
forget, too, that national sin provokes God to withdraw, and that
a nation that forgets God must be punished.
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