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For the Scripture says, “Whoever believes in him will not be disappointed.”
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.”
Romans 10:11-13 sits inside this longer paragraph.
Brothers, my heart’s desire and my prayer to God is for Israel, that they may be saved. For I testify about them that they have a zeal for God, but not according to knowledge. For being ignorant of God’s righteousness, and seeking to establish their own righteousness, they didn’t subject themselves to the righteousness of God. For Christ is the fulfillment of the law for righteousness to everyone who believes. For Moses writes about the righteousness of the law, “The one who does them will live by them.” But the righteousness which is of faith says this, “Don’t say in your heart, ‘Who will ascend into heaven?’ (that is, to bring Christ down); or, ‘Who will descend into the abyss?’ (that is, to bring Christ up from the dead.)” But what does it say? “The word is near you, in your mouth, and in your heart;” that is, the word of faith which we preach: that if you will confess with your mouth that Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. For with the heart, one believes resulting in righteousness; and with the mouth confession is made resulting in salvation. For the Scripture says, “Whoever believes in him will not be disappointed.”
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. For, “Whoever will call on the name of the Lord will be saved.” How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher?
For the Scripture says, “Whoever believes in him will not be disappointed.”
For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.
For, “Whoever will call on the name of the Lord will be saved.”
For the scripture sayth: whosoever beleveth on him shall not be ashamed.
Ther is no difference bitwene the Iewe and the gentyll. For one is Lorde of all which is ryche vnto all that call on him.
For whosoever shall call on the name of the lorde shalbe safe.
For the Scripture saith, Whosoeuer beleeueth in him, shall not be ashamed.
For there is no difference betweene the Iewe and the Grecian: for he that is Lord ouer all, is rich vnto all, that call on him.
For whosoeuer shall call vpon the Name of the Lord, shalbe saued.
Questions where the Bible appears to say two different things, with the passages on each side set together.
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John Calvin 1540 · Public Domain On vv11–12 11. For the Scripture saith, etc. Having stated the…
11. For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which he is discussing. As then he had explained the way by which men obtain salvation, and one that is common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he repeats the testimony which he had before adduced from Isaiah, that what he said might have more authority, and that it might also be evident, how well the prophecies concerning Christ harmonize with the law.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv11, 13 Now he proveth the other part which he propounded…
Now he proveth the other part which he propounded afore in the fourth verse, to wit, that Christ calleth whomsoever he listeth without any difference, and this he confirmeth by a double testimony.
To believe in God is to yield and consent to God’s promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us whereupon riseth a sure trust.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv11–13 11 For the scripture saith, Whosoever believeth on him…
11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
Ver. 11. Shall not be ashamed] Maketh not haste, saith the prophet. Shame and confusion follow haste and precipitancy: Sed Deo confisi nunquam confusi. But trust in God is never confused.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–13 The saving effect of faith and confession, spoken of…
The saving effect of faith and confession, spoken of immediately before, is here proved by Scripture. Either he refers to Isa 28:16, or Psa 25:3; or else he means, that this is the general doctrine of the Scripture. See notes on Rom 9:33.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v11 Observe here, How the apostle proclaims Jesus Christ a…
Observe here, How the apostle proclaims Jesus Christ a common and universal Saviour of all mankind who believe in him: without any discrimination or difference between Jew and Gentile. Whosoever believeth on him, shall not be ashamed, whosoever shall call upon his name, shall be saved.
Where by believing on him, and calling upon him, must be understood such a faith in him as is the parent and principle of obedience to him. For the devil himself may as sell pass for a believer, as a disobedient soul. If our works be no better than theirs neither, in the account of God. He believes so as not to be ashamed, who lives as he doth believe. In vain is it to expect salvation by Christ, if we do not yield subjection to him.
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Lord! how many are there that desire thou shouldst suffer for their sins, so they may have the satisfaction to commit them; content that thou shouldst bear the blame, so they may have their liberty to commit the faults! If they may but live in their sins, they take it kindly, that Christ will die for them; but the design of Christ’s death was to deliver us not only from the danger, but from the dominion of our sins; to free us not only from the wrath of God, but from the rage of our lusts.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v12 The first words express the design of the apostle…
The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon the same level in point of acceptance with God. In Jesus Christ there is neither Greek nor Jews, Col 3:11. God doth not save any nor reject any because they are Jews, nor because they are Greeks, but doth equally accept both upon gospel terms: There is no difference. For the proof of this he urges two arguments: -
I. That God is the same to all: The same Lord over all is rich unto all. There is not one God to the Jews who is more kind, and another to the Gentiles who is less kind; but he is the same to all, a common father to all mankind. When he proclaimed his name, The Lord, the Lord god, gracious and merciful, he thereby signified not only what he was to the Jews, but what he is and will be to all his creatures that seek unto him: not only good, but rich, plenteous in goodness: he hath wherewith to supply them all, and he is free and ready to give out to them; he is both able and willing: not only rich, but rich unto us, liberal and bountiful in dispensing his favours to all that call upon him. Something must be done by us, that we may reap of this bounty; and it is as little as can be, we must call upon him. He will for this be enquired of (Eze 36:37), and surely that which is not worth the asking is not worth the having. We have nothing to do but to draw out by prayer, as there is occasion.
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II. That the promise is the same to all (Rom 10:13): Whoever shall call - one as well as another, without exception. This extent, this undifferencing extent, of the promise both to Jews and Gentiles he thinks should not be surprising, for it was foretold by the prophet, Joe 2:32. Calling upon the name of the Lord is here put for all practical religion. What is the life of a Christian but a life of prayer? It implies a sense of our dependence on him, an entire dedication of ourselves to him, and a believing expectation of our all from him. He that thus calls upon him shall be saved. It is but ask and have; what would we have more? for the further illustration of this he observes,
1. How necessary it was that the gospel should be preached to the Gentiles, Rom 10:14, Rom 10:15. This was what the Jews were so angry with Paul for, that he was the apostle of the Gentiles, and preached the gospel to them. Now he shows how needful it was to bring them within the reach of the forementioned promise, an interest in which they should not envy to any of their fellow-creatures. (1.) They cannot call on him in whom they have not believed. Except they believe that he is God, they will not call upon him by prayer; to what purpose should they? The grace of faith is absolutely necessary to the duty of prayer; we cannot pray aright, nor pray to acceptation, without it. He that comes to God by prayer must believe, Heb 11:6. Till they believed the true God, they were calling upon idols, O Baal, hear us. (2.) They cannot believe in him of whom they have not heard. some way or other the divine revelation must be made known to us, before we can receive it and assent to it; it is not born with us. In hearing is included reading, which is tantamount, and by which many are brought to believe (Joh 20:31): These things are written that you may believe. But hearing only is mentioned, as the more ordinary and natural way of receiving information. (3.) They cannot hear without a preacher; how should they? Somebody must tell them what they are to believe. Preachers and hearers are correlates; it is a blessed thing when they mutually rejoice in each other - the hearers in the skill and faithfulness of the preacher, and the preacher in the willingness and obedience of the hearers. (4.) They cannot preach except they be sent, except they be both commissioned and in some measure qualified for their preaching work. How shall a man act as an ambassador, unless he have both his credentials and his instructions from the prince that sends him? This proves that to the regular ministry there must be a regular mission and ordination. It is God's prerogative to send ministers; he is the Lord of the harvest, and therefore to him we must pray that he would send forth labourers, Mat 9:38. He only can qualify men for, and incline them to, the work of the ministry. But the competency of that qualification, and the sincerity of that inclination, must not be left to the judgment of every man for himself: the nature of the thing will by no means admit this; but, for the preservation of due order in the church, this must needs be referred and submitted to the judgment of a competent number of those who are themselves in that office and of approved wisdom and experience in it, who, as in all other callings, are presumed the most able judges, and who are empowered to set apart such as they find so qualified and inclined to this work of the ministry, that by this preservation of the succession the name of Christ may endure for ever and his throne as the days of heaven. And those that are thus set apart, not only may, but must preach, as those that are sent.
2. How welcome the gospel ought to be to those to whom it was preached, because it showed the way to salvation, Rom 10:15. For this he quotes Isa 52:7. The like passage we have, Nah 1:15, which, if it point at the glad tidings of the deliverance of Israel out of Babylon in the type, yet looks further to the gospel, the good news of our salvation by Jesus Christ. Observe, (1.) What the gospel is: It is the gospel of peace; it is the word of reconciliation between God and man. On earth peace, Luk 2:14. Or, peace is put in general for all good; so it is explained here; it is glad tidings of good things. The things of the gospel are good things indeed, the best things; tidings concerning them are the most joyful tidings, the best news that ever came from heaven to earth. (2.) What the work of ministers is: To preach this gospel, to bring these glad tidings; to evangelize peace (so the original is), to evangelize good things. Every good preacher is in this sense an evangelist: he is not only a messenger to carry the news, but an ambassador to treat; and the first gospel preachers were angels, Luk 2:13, etc. (3.) How acceptable they should therefore be to the children of men for their work's sake: How beautiful are the feet, that is, how welcome are they! Mary Magdalene expressed her love to Christ by kissing his feet, and afterwards by holding him by the feet, Mat 28:9. And, when Christ was sending forth his disciples, he washed their feet. Those that preach the gospel of peace should see to it that their feet (their life and conversation) be beautiful: the holiness of ministers' lives is the beauty of their feet. How beautiful! namely, in the eyes of those that hear them. Those that welcome the message cannot but love the messengers. See Th1 5:12, Th1 5:13.
3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places (Rom 10:16): But they have not all obeyed the gospel. All the Jews have not, all the Gentiles have not; far the greater part of both remain in unbelief and disobedience. Observe, The gospel is given us not only to be known and believed, but to be obeyed. It is not a system of notions, but a rule of practice. This little success of the word was likewise foretold by the prophet (Isa 53:1): Who hath believed our report? Very few have, few to what one would think should have believed it, considering how faithful a report it is and how well worthy of all acceptation, - very few to the many that persist in unbelief. It is no strange thing, but it is a very sad and uncomfortable thing, for the ministers of Christ to bring the report of the gospel, and not to be believed in it. Under such a melancholy consideration it is good for us to go to God and make our complaint to him. Lord, who hath believed, etc. In answer to this,
(1.) He shows that the word preached is the ordinary means of working faith (Rom 10:17): So then, ara - however; though many that hear do not believe, yet those that believe have first heard. Faith cometh by hearing. It is the summary of what he had said before, Rom 10:14. The beginning, progress, and strength of faith, are by hearing. The word of God is therefore called the word of faith: it begets and nourishes faith. God gives faith, but it is by the word as the instrument. Hearing (that hearing which works faith) is by the word of God. It is not hearing the enticing words of man's wisdom, but hearing the word of God, that will befriend faith, and hearing it as the word of God. See Th1 2:13.
(2.) That those who would not believe the report of the gospel, yet, having heard it, were thereby left inexcusable, and may thank themselves for their own ruin, Rom 10:18, to the end.
[1.] The Gentiles have heard it (Rom 10:18): Have they not heard? Yes, more or less, they have either heard the gospel, or at least heard of it. Their sound went into all the earth; not only a confused sound, but their words (more distinct and intelligible notices of these things) are gone unto the ends of the world. The commission which the apostles received runs thus: Go you into all the world - preach to every creature - disciple all nations; and they did with indefatigable industry and wonderful success pursue that commission. See the extent of Paul's province, Rom 15:19. To this remote island of Britain, one of the utmost corners of the world, not only the sound, but the words, of the gospel came within a few years after Christ's ascension. It was in order to this that the gift of tongues was at the very first poured so plentifully upon the apostles, Acts 2. In the expression here he plainly alludes to Psa 19:4, which speaks of the notices which the visible works of God in the creation give to all the world of the power and Godhead of the Creator. As under the Old Testament God provided for the publishing of the work of creation by the sun, moon, and stars, so now for the publishing of the work of redemption to all the world by the preaching of gospel ministers, who are therefore called stars.
[2.] The Jews have heard it too, Rom 10:19-21. For this he appeals to two passages of the Old Testament, to show how inexcusable they are too. Did not Israel know that the Gentiles were to be called in? They might have known it from Moses and Isaiah.
First, One is taken from Deu 32:21, I will provoke you to jealousy. The Jews not only had the offer, but saw the Gentiles accepting it and benefitted by that acceptance, witness their vexation at the event. They had the refusal: To you first, Act 3:26. In all places where the apostles came still the Jews had the first offer, and the Gentiles had but their leavings. If one would not, another would. Now this provoked them to jealousy. They, as the elder brother in the parable (Lu. 15) envied the reception and entertainment of the prodigal Gentiles upon their repentance. The Gentiles are here called no people, and a foolish nation, that is, not the professing people of God. How much soever there be of the wit and wisdom of the world, those that are not the people of God are, and in the end will be found to be, a foolish people. Such was the state of the Gentile world, who yet were made the people of God, and Christ to them the wisdom of God. What a provocation it was to the Jews to see the Gentiles taken into favour we may see, Act 13:45; Act 17:5, Act 17:13, and especially Act 22:22. It was an instance of the great wickedness of the Jews that they were thus enraged; and this in Deuteronomy is the matter of a threatening. God often makes people's sin their punishment. A man needs no greater plague than to be left to the impetuous rage of his own lusts.
Secondly, Another is taken from Isa 65:1, Isa 65:2, which is very full, and in it Esaias is very bold - bold indeed, to speak so plainly of the rejection of his own countrymen. Those that will be found faithful have need to be very bold. Those that are resolved to please God must not be afraid to displease any man. Now Esaias speaks boldly and plainly,
a. Of the preventing grace and favour of God in the reception and entertainment of the Gentiles (Rom 10:20): I was found of those that sought me not. The prescribed method is, Seek and find; this is a rule for us, not a rule for God, who is often found of those that do not seek. His grace is his own, distinguishing grace his own, and he dispenses it in a way of sovereignty, gives of withholds it at pleasure - anticipates us with the blessings, the riches choicest blessings, of his goodness. Thus he manifested himself to the Gentiles, by sending the light of the gospel among them, when they were so far from seeking him and asking after him that they were following after lying vanities, and serving dumb idols. Was not this our own particular case? Did not God begin in love, and manifest himself to us when we did not ask after him? And was not that a time of love indeed, to be often remembered with a great deal of thankfulness?
b. Of the obstinacy and perverseness of Israel, notwithstanding the fair offers and affectionate invitations they had, Rom 10:21. Observe,
(a.) God's great goodness to them: All day long I have stretched forth my hands. [a.] His offers: I have stretched forth my hands, offering them life and salvation with the greatest sincerity and seriousness that can be, with all possible expressions of earnestness and importunity, showing them the happiness tendered, setting it before them with the greatest evidence, reasoning the case with them. Stretching forth the hands is the gesture of those that require audience (Act 26:1), or desire acceptance, Pro 1:24. Christ was crucified with his hands stretched out. Stretched forth my hands as offering reconciliation - come let us shake hands and be friends; and our duty is to give the hand to him, Ch2 30:8. [b.] His patience in making these offers: All day long. The patience of God towards provoking sinners is admirable. He waits to be gracious. The time of God's patience is here called a day, lightsome as a day and fit for work and business, but limited as a day, and a night at the end of it. he bears long, but he will not bear always.
(b.) Their great badness to him. They were a disobedient gainsaying people. One word in the Hebrew, in Isaiah, is here well explained by two; not only disobedient to the call, not yielding to it, but gainsaying, and quarrelling with it, which is much worse. Many that will not accept of a good proposal will yet acknowledge that they have nothing to say against it: but the Jews who believed not rested not there, but contradicted and blasphemed. God's patience with them was a very great aggravation of their disobedience, and rendered it the more exceedingly sinful; as their disobedience advanced the honour of God's patience and rendered it the more exceedingly gracious. It is a wonder of mercy in God that his goodness is not overcome by man's badness; and it is a wonder of wickedness in man that his badness is not overcome by God's goodness.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–13 For the Scripture saith,.... Of this form of expression,…
For the Scripture saith,.... Of this form of expression, or mode of speaking; see Gill on Rom 9:17. The passage referred to is Isa 28:16, cited before in Rom 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, "he that believeth", here an universal is made use of,
whosoever, or "everyone"
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that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed
in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe:
and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, "shall not make haste"; how this may be reconciled; see Gill on Rom 9:2, Rom 9:3.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv11–13 Isaiah xxviii, 16.
Isaiah xxviii, 16.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–13 Verse 11. For the Scripture saith] And howsoever the…
Verse 11. For the Scripture saith] And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, Isa 28:16; Isa 49:23 : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, Heb 11:1. See Clarke on Ro 1:16.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v11 Rom 10:11-13. For the Scripture saith, &c. — He…
Rom 10:11-13. For the Scripture saith, &c. — He proceeds to prove, by the Scriptures, the saving effects of faith and confession, spoken of in the two last verses. He refers to Isa 28:16, and perhaps also to Psa 25:3. Or, he means, that this is the general doctrine of the Scriptures: Whosoever believeth on him — Whether Jew or Gentile; shall not be ashamed — Disappointed of his expectation of salvation, or put to confusion in any imaginable circumstance. For there is no difference between the Jew and the Greek — As to the way of obtaining justification and salvation; for the same Lord of all — The Creator, Preserver, Governor, and Benefactor of the whole human race; is rich — Full of mercy and grace; so that his blessings are never to be exhausted, nor is he ever unable or unwilling to bestow them on such as are prepared to receive them; or, that call upon him — For them, sincerely, importunately, and in faith. For whosoever shall call upon the name of the Lord — Not only of the Jews, but also of the Gentiles, as appears from Act 2:21, where also these words of Joel are quoted; shall be saved — In the sense explained in the note there, and on Joe 2:32, which see. “The word in the prophet, in the original, is Jehovah, whence it is certain that the prophet speaks these words of the true and only God; and yet it is as certain that he ascribes them to Christ, both from the following words, How shall they call on him in whom they have not believed? (for the apostle, in this whole chapter discourses of faith in Christ,) and from the words foregoing, evidently spoken of Christ, of which these are a proof, and with which they are connected by the particle for. Here, then, we have two arguments for the divinity of Christ; 1st, That what is spoken of Jehovah is ascribed to him. 2d, That he is made the object of our religious invocation,” as he is also 1Co 1:2, and in many other passages of the epistles. — Whitby. Bishop Pearson, also, (on the Creed, p. 149,) argues at large from hence, that if Christ be not here called Jehovah, the apostle’s argument is quite inconclusive. It may be observed here likewise, that the great truth proposed, Rom 10:11, is so repeated in these two following verses, and further confirmed, Rom 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–13 For the Scripture saith ... - Isa 28:16. This…
For the Scripture saith ... - Isa 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 Rom 9:33.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–13 For the scripture saith--in Isa 28:16, a glorious Messianic…
For the scripture saith--in Isa 28:16, a glorious Messianic passage.
Whosoever believeth on him shall not be ashamed--Here, as in Rom 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv11–12 11. For—In proof of the doctrines of the last…
11. For—In proof of the doctrines of the last verse, Scripture is adduced.
Believeth—It being assumed that the true believer will also be a faithful confessor.
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Whosoever—Same passage quoted in Rom_9:33. Here it is adduced in proof of the universality of the Gospel salvation. Christ is a universal Saviour. As, descended from Abraham, he is a Jew, so, descended from Adam, he is Gentile.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv11–13 11. the scripture] Already quoted, Rom_9:33; see notes.
11. the scripture] Already quoted, Rom_9:33; see notes.
believeth] Here faith alone is mentioned, and so through the rest of the context. Confession of Christ as Lord, the fruit and sequel of faith, was an incident only in the argument.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–13 (11) Whosoever believeth.—All who believe shall be saved, for,…
(11) Whosoever believeth.—All who believe shall be saved, for, &c.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 Vers. 11-21. What follows to the end of the…
Vers. 11-21. What follows to the end of the chapter is abruptly expressed, in such wise as to render difficult a clear exposition of the intended argument. It seems (as in other parts of the Epistle) as if St. Paul had dictated rapidly, and without pausing to consider whether readers would easily follow the thoughts of which his own mind was full. First, having done with his illustrations from the Pentateuch (which may be regarded as parenthetical), he resumes the line of thought expressed at the end of ver. 4, by panti tw pisteuonti . For, though ver. 11 is logically connected (in a way usual with St. Paul) with the preceding one the quotation from Isaiah being adduced in proof of pisteuetai eiv dikaiosunhn in ver. 10 yet what follows is really a continuation of the thought of ver. 4, viz. that the "righteousness of God," spoken of in ver. 3, is of faith, and also for all. In evidence of this he returns to the text from Isa_28:16, already cited in Rom_9:33, and himself supplies pav at the beginning of it, so as to bring out its universal application. It may be that, quoting from memory, he had forgotten that this word was not in the original, or he may have purposely added it in order to express more clearly what the original in which there is no limitation of o pistteuwn really implied. The latter supposition is probable, inasmuch as (according to the best-supported readings) he had previously (Rom_9:33) quoted the text without this addition, and now follows out the idea of pav by giving a reason for it, and then, in ver. 13, adds a text from Joel in which pav does occur, so as to intimate that the "calling on the Name of the Lord," spoken of by Joel, implies the "believing" spoken of by Isaiah, and hence that the two texts must be equally universal in their application.
Vers. 11, 12. For the Scripture saith, Whosoever believeth on him shall not be ashamed. (see above, on Rom_9:33) For there is no difference (rather, distinction) between the Jew and the Greek: for the same is Lord of all, being rich unto all that call upon him. Here, in ver. 12, the apostle comments on the text from Isaiah, so as to show the universality of its application (see previous note). It is (he would say) in itself applicable to Jew and Gentile alike, and it must needs be so, since the one God is the same to all that call upon him, even as the Prophet Joel also testified. The thought thus expressed was one deeply fixed in St. Paul"s mind. He elsewhere speaks Of the very unity of God as implying of necessity that he is the same alike to Jews and Gentiles. (see above, on Rom_3:29)
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Vers. 11-13. Lordship and riches.
This passage exhibits the identity of the old covenant and the new. Paul quotes from the prophecies of Isaiah and Joel, in such a manner as to show, not only that he acknowledged the inspired authority of those writers, but also that he regarded words of promise uttered in the former dispensation as valid in the later. The language quoted harmonizes with the widest conceptions of the Divine benevolence, and must have been adduced with especial satisfaction by one so broad in his sympathies as was the large-hearted apostle of the Gentiles.
I THE LORDSHIP AND WEALTH OF CHRIST. In speaking of the blessings of salvation, it was very natural that Paul should be led to refer to the glory of the Saviour, in order that it might be understood how vast was his power alike to deliver and to protect his people, and to confer upon them priceless favours.
1. As Lord of all, Christ is Possessor of all power in heaven and in earth. He is of right Ruler of all; and the application of this language, referring to Jehovah, to the Son of man, is proof that he was regarded by St. Paul as Son of God. To Christians, however, it is delightful to reflect upon Christ"s authority, exercised over them, benignantly on his part, and gratefully and practically acknowledged and submitted to by themselves. A rebel and a loyal subject think very differently of their sovereign. To us Jesus is the King, because he is the Prophet and the Priest, who has come to us with the voice of God, and has bought us with his precious blood, tie is enthroned in our hearts; he gives laws to our life.
2. Jesus is rich unto all. We are assured of "the unspeakable riches of Christ," and are counselled to buy of him "gold tried in the fire, that we may be rich." If "all things are ours," it is because we are Christ"s, and Christ is God"s. He who redeems and rules, supplies the wants of his ransomed ones. He is not, like some of the wealthy of this world, rich for himself; he is rich for us, rich boundlessly and inexhaustibly, rich benevolently and for ever.
II THE CONDITIONS UPON WHICH THE LORDSHIP AND THE WEALTH OF CHRIST MAY BE ENJOYED. These are stated in two modes.
1. Believing on him is essential to participating in the blessings Christ offers to men. The apostle has previously been insisting upon faith as the means of obtaining the true and Divine righteousness, as God"s way for man to come to himself and to enjoy his favour. They who have faith shall not be put to shame, shall surely and eternally be saved.
2. Calling upon him would seem to be a natural result of faith. They who believe in the heart will give their faith utterance by the lips. By this Hebrew expression we may understand both open confession and earnest prayer. By calling upon the Lord"s Name, no vain and superstitious invocations or repetitions are to be understood, but the sincere entreaty of the soul for deliverance, guidance, or help.
III FOR WHOSE BENEFIT CHRIST"S LORDSHIP AND WEALTH ARE DESIGNED.
1. The limitations of nationality are abolished. The religions of heathenism are local; the deities of heathenism are national and tutelary. Under the older dispensation, Jehovah was revealed as the one God, the God of all the earth; yet the Hebrews too often regarded the Lord as their God, and theirs only. The distinction between Jew and Gentile was, to the Hebrew mind, deep and ineffaceable. To St. Paul largely belongs the honour of giving currency to the true doctrine of Christianity, that religion is one and universal; that God is the Father of mankind; that Christ is Saviour and Lord of all men; that the middle wall of partition is broken down; that in Christ there is neither Jew nor Gentile.
2. The offers of Christianity are made to all, and its terms and conditions are adapted to all. He is "rich unto all," and his riches are for "whomsoever believeth," for "whomsoever calleth upon his Name." What language could be used more fitted to encourage every hearer of the gospel to submit to the Lordship and to seek the true riches of Jesus Christ, the Son of God?
Spiritual enrichment.
The experience of the apostle was sufficiently large to enable him with confidence to make this sweeping assertion. And the experience of the Church of Christ, through the many centuries which have elapsed since St. Paul thus wrote, enables Christians to make the same assertion with undiminished confidence. In fact, the actual proofs at our disposal and command are overwhelming, both in number and in appropriateness; for, whilst the bestowal of Divine and spiritual wealth has been incessantly proceeding, the resources are unexhausted and inexhaustible.
I THE RICHES OF THE LORD. In Christ is wealth adapted to the enrichment of dependent, needy men. He has in himself:
1. Riches of revelation.
2. Riches of redemption.
3. Riches of replenishment, owing to the nature and perpetuity of the spiritual dispensation of grace.
4. Riches of resurrection, inasmuch as the true riches endure unto life eternal.
II THE LIBERALITY WITH WHICH THESE SPIRITUAL RICHES ARE DISPENSED.
1. It is because Christ is Lord over all, that he is rich unto all.
2. The riches of redeeming love are conferred upon men of every nationality. In the apostolic age, the great distinction which Christianity transcended was that between Jew and Gentile; but, in subsequent times, it has been proved by experience that there is no nation, no class, and no condition incapable of this Divine enrichment.
III THE CONDITION UPON WHICH SPIRITUAL RICHES HAVE BEEN, AND STILL MAY BE, APPROPRIATED. As throughout this chapter, the apostle here insists upon that spiritual condition of receptivity and application by which all that is good may enter the nature of man. Calling upon him is an act
(1) of repentance,
(2) of faith,
(3) of prayer, and
(4) of aspiration.
As we exercise this means of communion, all things are ours.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 Whosoever believeth on Him shall not be ashamed (see…
Rom_10:11-13
Whosoever believeth on Him shall not be ashamed (see Rom_9:33).
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The believer not ashamed
That is either--
I. Shall not be ashamed by the non-fulfilment of that which is the object of their confident expectation. It is a confidence which they might well cherish and avow--secure as they are from the mockery of any failure or disappointment in their hopes. All the promises of God in Christ Jesus are yea and amen; and it is because of their certain and punctual accomplishment, that the hope which they inspire is a hope which maketh not ashamed. When the verse is thus regarded, its reference is to the future, when the promises will all be made good. Then will the believer lift up his head and rejoice. Otherwise, ashamed of the vain and illusory imagination on which he had before rested, he would sink into despair.
II. Or shall not be ashamed now when the promises are only as yet believed. Even at this stage might faith have a present and powerful effect in repressing shame, and more especially the shame of making the avowal of itself, and so of testifying for Christ. Like every other principle of strong and felt urgency within, it may delight in the vent and forthgoing of its own utterance, and in bearing down the restraints whether of shame or of fear, which might have otherwise intercepted the expression of it (Psa_116:10; Psa_39:8; Mat_12:34). The apostle was not ashamed, because of the certainty he felt in Him whom he believed, and the firm persuasion he had of His ability to save him. And so he bids Timothy not be ashamed of the testimony of our Lord, who Himself tells us that whosoever shall be ashamed of Him and of His words, of him also shall the Son of Man be ashamed. We like this view of the text. It binds so together the belief of its first clause with the confession of its second, and harmonises the saying that confession is unto salvation with the saying that the end of our faith is the salvation of our souls.
III. From the proposition of this verse a certain converse proposition might be drawn that might well be used as a criterion by which to test and to ascertain the reality of our faith. If it be true that whosoever believeth on Him is not ashamed, then it should be true that whosoever is ashamed of Him doth not believe. Or, whosoever maketh not confession of Him with the mouth, believeth Him not with the heart. How comes it, then, that Christ and all which is expressly Christian are so systematically excluded from society as topics of conversation? The general emigration of a whole neighbourhood from one country to another in this world would be the constant talk of all its parties. How is it that we meet with nothing like this on the subject of that universal emigration from one world to another? Is it because there are no outfits, no preparations, and therefore no prospects to talk about?--these having no place in the converse just because they have no place in the business or in the hearts of men? They are seldom or never the subjects of speech, just because they are seldom or never the subjects of thought. Or if there be any who think of them, but are ashamed to speak of them--such we say is the overbearing magnitude of the interest at stake that it needs but a realising sense of them to put to flight both the fear and the shame of this world. (T. Chalmers, D.D.)
The Christian not ashamed
I. Of Christ (2Ti_1:12; Mar_8:38).
II. Of the gospel (Rom_1:16).
III. At Christs coming (1Jn_2:28).
IV. Of Gods people (Rth_1:16; Php_5:16).
V. Of Gods revelation (Psa_119:6; Psa_119:31; Psa_119:46; Psa_119:80).
VI. To suffer as a Christian (1Pe_4:16).
VII. To own his former state (Eph_2:1-5).
VIII. To bear the reproach of Christ (2Ti_1:8; 2Ti_1:16).
IX. In the last great day (Dan_12:1-3).
X. Of nothing (Php_1:20). They shall not be ashamed that wait for Thee. (Homiletic Monthly.)
The believer not ashamed
I. Whosoever trust in anything but in christ shall be ashamed. The Jews of their confidence in the law. They also which, with King Asa, trust in the physicians and not in God in the day of sickness, so they which trust in their riches contrary to the commandment of the Spirit, whom Christ calls fools. These also who seek in losses to wizards and not to God. Many trust in outward things without God, but there are few who trust in God without outward things.
II. There is much fear and doubting where faith is, but in the end believers shall not be ashamed. This makes them confident against the reproach cast upon them by the world. Though the gospel be spoken against in every place, yet Paul will not be ashamed of it. This also comforts against the guiltiness of sin, which is the true cause of shame. Faith obtains pardon, and therefore we shall never be put to shame, and the more we believe the less do we fear shame. Peter walked upon the water and shamed himself, for he began to sink. What was the cause? Not the wind or waves, but the defect of faith. Make precious account therefore of thy faith, and labour to increase it. A certain captain, being in a hot skirmish, was stricken down, and taken up for dead. As soon as he came to himself he first asked if his target were safe, being loth his enemies should get that. So look to thy faith, for the devil, thy enemy, will look to it, and thou shalt not be ashamed.
III. Wicked men and unbelievers are miserable because of the shame which follows them. There can be almost no stronger argument against sin than to say it will make ashamed. Some, like shameless beasts, glory in their shame, making a pastime of that with Solomons fool (Pro_10:23), which they should bewail with tears of blood. It is a face of brass that is not ashamed of blasphemy, drunkenness, adultery, and pride. Though many of these things be not now ashamed, yet at the day of death or judgment they shall be put to shame, and then there shall be no covering for their shame. If thou be one of these and couldst blush, there were hope of thee. When a thief is taken how doth he hang down his head before men. Alas! if thou believest not, nor repentest, how shalt thou be able to look Christ in the face when He comes to judgment? Let us therefore so live that when He shall appear we may be bold, and not be ashamed before Him at His coming. (Elnathan Parr, B.D.)
The believer not ashamed
Faith is a frequent source of shame. How often has unfounded trust in ourselves or others brought disgrace and disappointment? In one direction, and in one direction only, can we with unlimited confidence say that whosoever believeth shall not be ashamed.
I. The believer might be ashamed.
1. Of Christ, were He--
(1) Ignoble--were, e.g., He proved to be merely the Nazarene and not the Word made flesh; the Son of Mary and not the Son of God.
(2) Morally imperfect. Were He, who declared Himself sinless, shown to be overtaken in a fault.
2. Of His service. Could it be demonstrated to be--
(1) Ignominious, involving baseness and servility;
(2) Wicked, and against conscience;
(3) Grievous and impracticable--then might the believer be ashamed of his credulous compliance.
3. Of His teaching. Were it--
(1) Frivolous and unworthy of intelligent study.
(2) Immoral and offensive to the moral sense.
(3) Impracticable and unsuited to everyday life.
4. Of His influence, if it were--
(1) Inoperative;
(2) Transient; or
(3) Not for good.
5. Of His promised rewards, if they were--
(1) Baseless, or
(2) Worthless. Tried by these tests, who could come out scatheless?
Mention one of whom in all these regards it could be said that he that believeth in him shall not be ashamed? Is Christ an exception? Yes.
II. The believer cannot be ashamed--
1. Of Christ. Consider--
(1) The dignity of His person. The brightness of Gods glory, etc.
(2) The perfection of His character. He did no sin. He went about doing good.
2. Of His service.
(1) It is of the noblest, as is shown from--
(a) Its character;
(b) Those who have engaged in it.
(2) It is of the holiest. Its animating motive is perfect love to God and man.
(3) It is the most blessed--perfect freedom and fulness of joy.
3. Of His teaching, which is
(1) The most profound. The combined labour of the greatest intellects have failed to exhaust its meaning.
(2) The only instruction which meets with the perfect approval of the unbiassed conscience.
(3) Perfectly practicable. If ye know these things, happy are ye if ye do them. Ye are My friends if ye do, etc.
4. Of His influence. How can one be ashamed of that which everywhere makes for righteousness. We are ashamed of much that we did before we came under His influence; but we are ashamed now only that we did not come under it before.
5. Of His promised rewards. These are--
(1) Pure. We know this because we have already received the earnest.
(2) Of the highest and of endless value. In Thy presence is fulness of joy, etc.
III. Then do not be ashamed--
1. To confess Christ. He is worthy.
2. To engage in His service, and that with the utmost earnestness.
3. To study and practise His teaching. It will live when the wisdom of this world is forgotten.
4. To yield utterly to His influence.
5. To fulfil the conditions upon which He has promised His rewards. Be thou faithful unto death, etc. (J. W. Burn.)
For there is no difference between the Jew and the Greek.
True equality
There is no difference, for--
1. There is the same Lord.
2. He is rich to all. The Jews need not grudge the coming in of the Gentiles; they shall not have the less, for God is able to enrich all. As the sun, though it every day give his light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy yet God hath store, and the fountain is above our thirst.
3. An equal condition propounded to all, If they call on Him, which, if the Gentile do, the gate of mercy was open and free to him as to the Jew. The favours of God concerning justification and salvation are dispensed, without any respect of persons, to them which believe and call upon Him (Act_10:34; Rom_3:29-30; Gal_3:28).
I. In this world, for the most part, the poor are condemned. If there be any favour it falls into the rich mans mouth. If there be any danger the rich man gets through, when the poor is taken in the net of the law. The poor is scanted in the things of this earth, but in the favour of God and heavenly things he shareth with the best. The rich cannot bribe for these. God respected the low estate of Mary His handmaiden; yea, Lazarus went to heaven when Dives went to hell.
II. If thou be rich be humble. Do not disdainfully overlook thy poor neighbour. He is heir of the same grace, serves the same Master, and, it may be, in as great favour with Him as thyself. The rich and poor are all one by creation; there is the same entrance into the world and the same way to depart to them both, unless the rich mans fulness open more doors of death than the emptiness of the poor man. In the worst things, as sin and corruption, the richest is equal with the poorest. In the best things, as justification and eternal life, the poorest is equal with the richest.
III. There is no difference between the rich and the poor in spiritual things. In civil there is great difference, even by Gods ordinance. For the gospel abolisheth not order. We must honour our superiors. We may not say, Wherein is he better than I? We all come of Adam. When the counters are put up into the bag there is no difference between them, but while the account is casting there is great difference. One stands for a pound, another for a penny. So at the day of judgment and in Christ there is no difference; but while we here live there is difference, and it is to be acknowledged.
IV. Be at unity, for there is the same Lord. We are all servants to one Master; He will prefer us all; we need not envy one another. We are all of a family, and wear all one livery, and the badge is love. Will any man endure that his servants or children shall be quarrelling? Indeed, if we served divers masters there might sometimes naked swords be seen, but now contentions must needs be odious. A Church in division is like a house on fire. Quench and increase not this flame by thy brainless opinions.
V. The way to be rich in all grace is to ask. Ask, and you shall have; He is rich to all that call upon Him. He gives bountifully, and casts no man in the teeth. Plead not thine own deservings, thou must sue in forma pauperis. Beggars obtain; the rich are sent empty away.
VI. Every man desires to serve a liberal master, that he may be preferred. Serve god and thou shalt be made rich. Why dost thou by swearing, lying, etc., serve that beggarly master the devil, that hath nothing to give his followers but hell? If God be thy Master thou art made for ever. No marvel that Paul breaks out into such pathetical thanksgivings because God entertained him into His service. Get into Gods service, and, when thou art in, keep thee there. There are two things to be done that we may keep our service.
1. To know our Master well.
2. To do it. And then as God was rich to Abraham for his faith, to David for his zeal, to Stephen for his constancy, so will He be rich to thee. As God is rich in mercy to the good, so in judgments, plagues, woes, curses, is He rich to all ungodly and wicked men. (Elnathan Parr, B.D.)
The universality of the gospel
The gospel is admirably adapted to meet the wants of man. At whatever time, in whatever place, and under whatever circumstances, it satisfies his inquiries respecting salvation and a future world. It recognises no differences--
I. Of a national kind. The Jew and the Greek are on perfect equality as regards the gospel. Our Saviour says, Go ye into all the world, etc. Thus the gospel cuts at the root of all national selfishness and animosity, and extends its blessings to all; for God hath made of one blood all nations of the earth; and the redeemed sing, Worthy is the Lamb … who hath redeemed us out of all nations.
II. Of a social kind. Great as are the differences of social condition amongst men, the gospel recognises none. The gospel says to the prince, Believe, and if he believes he is saved; but if he does not he is damned, though he be a prince. It just says the same to the slave. The rich and the poor, the master and servant, must partake of salvation by the same faith in the Son of God.
III. Of a denominational kind. The Independent and the Baptist, the Churchman and the Dissenter, each and all through Christ can be saved. The bigot in religion erects his little barrier, and having enclosed all within it who agree with him, excludes all others and regards them as outside the pale of salvation. The Lord Jesus Christ knocks down all such barriers, and standing on their ruins, proclaims salvation to each and to all who believe in His name.
IV. Of a mental kind. The refined scholar, and the untutored boor; the man of acute intellect, and the one of dull apprehension, each and all through Jesus Christ can be saved. Paul was debtor both to the wise and to the unwise. Let not the wise man glory in his wisdom, nor let the uninstructed despair. Christ offers the riches of His grace to all.
V. Of a moral kind. None are shut out from the blessings of the gospel on account of their bad character. (C. Hargreaves.)
The gospel and its publication
I. The salvation revealed in the gospel. It consists in a deliverance from the punishment and power of sin, and is effected by the death of Jesus Christ. Notice--
1. The richness of its blessings. According to the necessities of the sinner, so are the blessings presented in the gospel. Is he bowed down under a sense of the guilt of his transgressions? The gospel tells him, God so loved the world, etc. Is he sensible of the deep pollution of his soul? He learns that the blood of Jesus Christ cleanses from all sin. Does he feel his inability to honour God, by keeping the whole law? The gospel shows him that Christ is the end of the law for righteousness to every one that believeth, etc. Is the soul harassed by the power of temptation, and ready to despair? The gospel reveals the promises of deliverance and support. Does he shudder at the approach of death as the king of terrors? The gospel says, Christ came to deliver those who, from fear of death, were subject to bondage, etc. Does Satan excite doubts and fears as to the final result? The gospel reveals God as swearing to him by two immutable things, etc., that he might have strong consolation.
2. The extensiveness of its efficiency. Its blessings are confined to no particular nation, but are suited to all, in every place (Rom_10:12).
3. The means by which its blessings are to be secured. We must call upon God. But this must be much more than the address of the lips, which in many is only the result of education and example. The calling upon God here spoken of, is the result of heartfelt convictions of the truth of the gospel, and the importance of salvation. There can be no repentance without a discovery of the awful nature of sin, and without right views of the holiness of God. It is only in proportion as we see the blessings of salvation to be suitable and necessary that we shall call upon God for them.
II. The necessity of publishing the gospel throughout the whole earth. This necessity is great, and it is heightened--
1. By the natural state of the human mind. Reason brought out great results in arts and sciences, etc.; it has enabled man to trace out the being and attributes of Jehovah (Rom_1:19-20). By this also the knowledge of sin is attainable (Rom_2:14-15). But, great as are the powers of the human mind, they fail to reveal the way in which the wrath of God may be appeased, the way in which man must be just with God (Mic_6:6-7). Man is conscious of guilt, of merited punishment: self-preservation induces a wish to escape, but whither he knows not. Christ is set forth as a propitiation for the sins of the world--through faith in Him alone pardon and salvation are to be obtained; but millions of our fellow-creatures have never heard of Him, and therefore how shall they believe in Him? Hence the necessity of publishing it to them.
2. By the Divine appointment of Jehovah. We are blessed with the light of Divine truth; the spirit of true Christian benevolence, therefore, should prompt us to diffuse it. The gospel is designed both for Jews and Gentiles. This doctrine is to be found in the Old Testament as well as in the New. In the accomplishment of his designs, however, God works by means. He has appointed the preaching of His gospel. Go ye into all the world, and preach, etc. Salvation is by faith; and if faith be essential to salvation, it is necessary to hear; for faith cometh by hearing, and hearing by the Word of God. And we may well ask, How shall they hear without a preacher? etc.
Conclusion: Let us learn from this subject--
1. The unspeakable privilege of those who profess the gospel.
2. The duties which attach themselves to the possessors of these privileges. (J. C. Williams.)
For the same Lord over all is rich unto all that call upon Him.--
The Lordship of Christ
I. Christ is Lord.
1. The word is frequently an equivalent for Jehovah. Whether it is so here or not, the apostle recognised Christs oneness with God even as Christ professed the same. Upon this is rooted our Lords claim to the homage of the race.
2. The least that the word can mean is Sovereign. Christ is the King of men. This office is in danger of being overlooked in favour of His priestly and prophetic offices. It is more agreeable to be saved by His sacrifice and to listen to His gracious words than to fight His battles and to do His will. Yet what honour to be the subjects of such a King; what safety to be under His protection; what honour must come from obedience to His rule.
II. Christ is Lord over all.
1. There is but one Lord--The same Lord. Heathenism had lords many, which entailed religious confusion. Hence moral confusion and unrest. Christ is the only authoritative and perfectly self-consistent moral ruler.
2. He is over all, without distinction. His rights are based on--
(1) Creation;
(2) Preservation;
(3) Redemption.
He who created, who preserves, and who redeemed all, must be Lord of all. The inference is the essential equality of the race. Differences of rank, etc., are accidental and will pass away. That rich and poor, etc., are common subjects of the same King will never pass away. Let this soften racial, social, and sectarian asperities.
III. Christ, being Lord over all, is rich unto all. Rich Himself, He does not use His wealth for Himself. For our sakes He once became poor; but now, being again highly exalted, He gives gifts to men.
1. This is to be understood in the widest sense. His providential riches are distributed universally. Good and bad, enemies and friends, are partakers of His bounty.
2. This is to be understood in a more limited sense. His choicest favours are indeed offered to all, and the condition of their acceptance is possible to all; but they are confined to those who call upon Him.
(1) Those who acknowledge His Lordship. All can do this, but it is only reasonable that those who do do it should receive the benefit. A monarch may extend the benefit of his government to all his subjects, but he will scarcely confer his court favours on the disloyal.
(2) Those who ask for them. What can be more reasonable and easy than this. To ask implies to want, and can we expect Christ to lavish the riches of His grace on those that will not appreciate them? (J. W. Burn.)
Gods riches
The word rich is here used in its ethical import, as equivalent to liberal or bountiful. Hence the remarkable expression rich unto. In the sphere of ordinary life, when men become rich, they are in general simply said to be rich--at times it may be said that they are rich in this worlds possessions, or that they are rich in the possession of devoted friends, or rich in genius, but God is here represented as rich unto--i.e., He is abundant in goodness. (J. Morison, D.D.)
If men are not saved the fault is their own
because--
I. God is willing to save all.
1. He makes no difference.
2. Is rich unto all.
3. Offers salvation to all who call upon Him.
II. God provides means for all.
1. He sends His gospel to all (Rom_10:14-15).
2. Convinces men of unbelief (Rom_10:16).
3. Makes His word effective in producing faith (Rom_10:17).
III. Men rob themselves of their salvation by their unbelief.
1. They do not improve the means (Rom_10:18).
2. Are often more unfaithful than others less favoured (Rom_10:19-20).
3. Make the purpose of God of no effect through their disobedience. (J. Lyth, D.D.)
For whosoever shall call on the name of the Lord shall he saved.--
The inclusive whosoever
John Berridge once said, after having given out these words as his text, I would much rather it be written, Whosoever shall call upon the name of the Lord shall be saved--than If John Berridge shall call out the name of the Lord he shall be saved; because said he, how do I know that there might not be another John Berridge in the world to whom those words were addressed? But when I read, Whosoever shall call, etc., I know I must be included.
Salvation
1. Its import.
2. Its conditions.
3. Its universal offer. (J. Lyth, D.D.)
Salvation
This is the substance of the grand gospel. It implies--
1. That we are not saved by our opinions, theories, Churches, or ordinances.
2. That we are saved by Christ.
3. That application to Him for salvation must be made.
4. That in granting salvation Christ is no respecter of persons.
How thankful should we be for this simple, comprehensive declaration. How instant and earnest should be our application. How hopeful and assured of a favourable reply. (J. Parker, D.D.)
Salvation is
I. Needed by all.
II. Is intended for all.
III. Is within the reach of all.
IV. May be secured by all. (J. Lyth, D.D.)
Salvation, its Author and condition
Paul opened this chapter with an expression of heartfelt desire for the salvation of Israel; but the mass cf the nation were acting in direct antagonism to the only method of salvation. In his estimation, their rejection of the Divine plan of saving men was a crime which admitted of no palliation. There were no physical difficulties in the way (verses 6, 7). There were no intellectual difficulties in the way (verse 8). There were no moral difficulties in the way, save in their own voluntary ignorance and unbelief. Hell is self-chosen, both by Jew and Gentile. For whosoever shall call upon the name of the Lord shall be saved.
I. Man wants salvation--
1. From present evil. The whole world is guilty before God.
2. From future evil. Living to sin, the tendency of his soul is downwards, and no plumb-line can fathom the depths to which he may descend. Perish is the dark dissyllable used to describe the final state of the impenitent.
II. The salvation man wants is attainable. Shall be saved. Salvation includes--
1. Deliverance from the great moral evils of the present.
2. Fitness for the enjoyment of the great realities of the future. The saving power creates a heaven in the heart, ere it introduces a heaven to the eye.
III. The salvation man wants is attainable only by Christ.
1. He procured it as the worlds Saviour. He redeemed us to God with His blood. He could have destroyed; but while we were yet sinners He died for us.
2. He bestows salvation as the worlds Sovereign.
IV. The salvation man wants and is attainable only by Christ, is suspended on the condition of prayer.
1. This condition embodies all that is instrumentally necessary to mans salvation. It implies--
(1) Self-condemnation.
(2) Confession of sin to God.
(3) Faith. The prayer of the publican blended these elements.
There was self-condemnation. Smiting upon his burdened conscience, he exclaimed, God be merciful to me.… There was a confession of sin to God: God be merciful to… a sinner. There was faith.
2. This condition is strikingly simple compared with the great results of its exercise. Whosoever shall call … shall be saved. We have not to traverse sandy deserts, and climb rugged steeps with the Mohammedan, nor to endure maceration with the papist, in order to obtain salvation. We have no work of supposed merit to perform; not to purchase, not to suffer, but to beg.
3. This condition is bound up with a name that renders salvation the certain result of its exercise. The condition is, that we pray to Christ. Complying with this condition, the name of Christ is a guarantee of success.
4. This condition may be exercised with success by any one cf the race. Whosoever shall, etc. Christianity invites the confidence of the world. Catholicity appears--
(1) In all the Saviour has done for man.
(2) In the calls and offers of the gospel.
Whosoever is a word utterly neutralising the attempts which men have rashly made to limit the compassion of God, and obstruct the way of the sinners approach to the mercy-seat. Conclusion: The subject reminds us--
1. That only one method of salvation exists. There is none other name given among men, etc.
2. To perish with a knowledge of this, man must commit soul-suicide. (G. Wallis.)
Free salvation
I. The blessing. Salvation from--
1. The guilt.
2. The power.
3. The results of sin.
II. The duty. To call--
1. Upon God.
2. Through the mediation of Christ.
3. By the aid of the Spirit.
4. With a disposition to be saved.
III. The promise. To all--
1. Nations.
2. Ranks.
3. Conditions.
4. Characters. (W. W. Wythe.)
The glad tidings
I. Their nature.
II. Dispensation.
III. Reception.
IV. Effect. (W. W. Wythe.)
Calling on the name of the Lord
To call upon the name of the Lord implies--
I. Right faiths, to call upon Him as He is.
II. Right trust in Him, leaning upon Him.
III. Right devotion, calling upon Him, as He has appointed.
IV. Right life, ourselves who call upon Him being, or becoming, by His grace, what He wills.
They call not upon the Lord, but upon some idol of their own imagining, who call upon Him as other than He has revealed Himself, or remaining themselves other than those whom He has declared that He will hear. (E. B. Pusey, D.D.)
Calling in earnest
I. This call does not always express itself in words, but is the speech of the Spirit, and is well understood by the heavenly Father, who seeks to hear those who worship Him in spirit and in truth.
II. It is not an artificial call. The mere saying of prayers is an act of gross superstition; the form is useless unless your heart feels and prompts the expression.
III. It is not a call for forms sake, but a dying cry for help. A Frenchman going to the chapel to pray, found that workmen were in the chapel, and the altar covered up with a dirty cloth. So walking quietly up the centre of the chapel and making a courteous bow, he placed his card upon the altar and retired. But there was also in the place a poor woman, who had been led, perhaps by poverty and cruel temptation, into sin. Crouching upon the floor, her tears fell upon the sawdust, and her soul cried to God. In the one case it was a matter of form, in the other it was an earnest desire for the forgiveness and peace of God.
IV. It is a call that is intensely earnest. The call that shall move God to save us is not a mere chaunted prayer, but the cry within the heart, God, be merciful to me a sinner.
V. It is the call of the helpless one, who is broken down under the load of sin.
VI. It is the call of the easily tempted. VII. It is the call of a captive. VIII. It is a call of the despairing soul. (W. Birch.)
A simple sermon for seeking souls
1. Inasmuch as our text talks of men being saved, it implies that men need saving; but if men had been as God created them, they would have needed no saving. We must not, however, throw the blame on Adam; no man was ever yet damned for Adams sin alone. Children dying in infancy are, without doubt, saved through the atonement. But we are not children. We need not talk just now of Adams sins. We have our own to account for.
2. Salvation means our escaping from the punishment of sin, and also from the habit of sin.
3. How may men be saved? The answer is in the text.
I. Explanation. What is meant by calling upon the name of the Lord?
1. Worship. When men began to multiply upon the face of the earth, then began men to call upon the name of the Lord, i.e., they builded altars in His name, offered sacrifice, bowed their knee, and lifted their voice. Now, whosoever is enabled by grace to worship God, in Gods way, shall be saved.
2. Prayer. Elijah, when the prophets of Baal sought to get rain from their false god, said, I will call upon God, i.e., I will pray to God, that He may send the rain. Now, whosoever prayeth to God through Christ, with sincere prayer, shall be saved. Thou canst not pray and perish. It may be a groan, a tear, or a prayer in broken English; but if it be a prayer from the inmost heart, thou shalt be saved.
3. Trust. A man cannot call upon the name of the Lord, unless he trusts in that name, and he that trusteth in Christ, calling on His name, shall be saved.
4. Professing His name. Ananias said to Saul, Arise and be baptized, and wash away thy sins, calling upon the name of the Lord. Now some of you say, We will believe and be secret Christians. Hear this, then--If any man be ashamed of Me, etc. What would Her Majesty think of her soldiers, if they should prefer not to wear anything that would mark them as being soldiers?
II. Refutation. There are some popular errors which need to be cured by refutation., viz.--
1. That a priest or a minister is absolutely necessary to assist men in salvation. The necessity of a preacher lies in telling what the way of salvation is; but his office goes no further. Neither Paul, nor an angel from heaven, can help you in salvation. We must each of us go to the fountain-head, pleading this promise.
2. That a good dream is a most splendid thing in order to save people. Rowland Hill, when a woman pleaded that she was saved because she dreamed, said, Well, it is very nice to have good dreams when you are asleep; but I want to see how you act when you are awake; for if your conduct is not consistent in religion when you are awake. I will not give a snap of the finger for your dreams. Some people have been alarmed by dreams; but to trust to them is to trust to a shadow.
3. That a certain kind of feeling must be experienced in order to salvation. Now, the only feeling I want is that I am a sinner and that Christ is my Saviour. You may keep your ecstasies and raptures to yourselves; the only feeling necessary is deep repentance and humble faith; and if you have got that you are saved.
4. That somehow or other salvation is connected with learning. Now, I would advise you to know as much as ever you can; but in regard to going to heaven, the way is so plain, that the wayfaring man, though a fool, shall not err therein. All you want to know is, the two things that begin with S--Sin and Saviour.
III. Exhortation. Believe the message. Does it seem hard to believe? Nothing is too hard for the Most High. I will use a few reasons to induce you to believe this truth. If thou callest on Christs name thou wilt be saved.
1. Because thou art elect. That doctrine which puzzles many and frightens more, never need do so. If you call on the name of Christ you are elect.
2. Because thou art redeemed. Christ has bought thee, and paid for thee.
3. Because Christ says, In My Fathers house there are many mansions, and there is one there for you. (C. H. Spurgeon.)
The obligation of Christian missions
I. The gospel is designed for the world (verse 13).
II. The world needs it (verse 14).
III. The church is commissioned to dispense it. (J. Lyth, D.D.)
Steps essential to faith
I. Faith is essential to worship (verse 13). He that cometh to God must believe that He is, etc. Acceptable worship is not speech, ritual, or bodily service, but the devotions of a soul quickened by a living faith.
1. Not a corporate faith, the current faith of a community to which we belong.
2. Not a traditional faith.
3. But an individual faith which has been reached by our own examination of facts and evidence, and which has become a living power within us.
II. Information is essential to faith (verse 14). Faith implies objects known to us. We cannot believe in something, however true, that is unknown. Men know nothing of God until they are informed. The knowledge does not come either as an intuition, or as a truth conveyed by nature. The world by wisdom knew not God. There must come a special revelation.
III. Preaching is essential to knowledge. How shall they hear without a preacher? Let the word preacher stand for all who convey from God necessary information--prophets, apostles, and all true modern expositors of the blessed Book. Had not such messengers appeared whom God made organs of communications to men, what should we have known of Him? What to produce a living faith? The publication of the gospel by preaching is Gods established instrumentality for giving the world a knowledge of the great things of faith.
IV. Divine commission is essential to preaching. How shall they preach except they be sent? The men who give the true knowledge are the men only whom God sends. There are many unsent preachers proclaiming their notions. Who are the sent ones? What are the criteria by which to determine the point--volubility, animal warmth, popularity? Not necessarily so. He is the sent who is divinely qualified by having the right conceptions, the right sympathies, the right speech. (D. Thomas, D.D.)
Links in the souls redemptive chain
I. Prayer. How then shall they call on Him? etc. This implies--
1. Consciousness of dependence upon Him.
2. An earnest desire after Him.
II. Faith. How then shall they call on Him in whom they have not believed? Faith in--
1. His personal existence.
2. The entreatability of His nature.
III. Knowledge. How shall they believe in Him of whom they have not heard? Faith is at the basis of all knowledge--soul redemptive faith requires knowledge, not of the creative, sustaining God, but of the redeeming God, God in Christ.
IV. Preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and Christ all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. (D. Thomas, D.D.)
Gods readiness to forgive
Macaulay speaks of James II as being hard and as glorying in the opportunity of crushing another. One of the most affecting pictures in the Royal Academy of this year depicts the king in the act of crushing the poor defeated Duke of Monmouth. In a room hung with tapestry the king stands erect, lank, sickly, and contemptuous. The poor duke whose rebellion had roused the hatred of the king, thought to move him to pity. His arms were bound behind him with a silken cord, and thus secured he was ushered into the presence of the implacable kinsman whom he had wronged. Then Monmouth threw himself on the ground and crawled to the kings feet. The artist represents him with face on the smooth floor, eyes swollen with weeping and watching, striving to move the king to pity. It was in vain. The king only crushed with hardness and contempt. No wonder that the historian says strongly, To see him, and not to spare him, was an outrage on humanity and decency. How many such outrages are committed in a day by those of lower rank 1 Those who feel that they have sinned and who come imploringly to the feet of Divine mercy, have no need to fear that they will be treated with hardness. God will not break the bruised reed, He is gentle towards us. He forgives, uplifts, strengthens, and saves. (Mothers Treasury.)
Crying for salvation
Some years ago a vessel struck on the rocks. They had only one lifeboat. In that lifeboat the passengers and crew were getting ashore. The vessel had foundered, and was sinking deeper and deeper, and that one boat could not take the passengers very swiftly. A little girl stood on the deck waiting for her turn to get into the boat. The boat came and went, came and went, but her turn did not seem to come. After awhile she could wait no longer, and she leaped on the taffrail and then sprang into the sea, crying to the boatman, Save me next! Save me next! Oh, how many have gone ashore into Gods mercy, and yet you are clinging to the wreck of sin! Others have accepted the pardon of Christ, but you are in peril. Why not, this moment, make a rush for your immortal rescue, crying until Jesus shall hear you, and heaven and earth ring with the cry, Save me next! Save me next?
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv11–13 11. For the Scripture saith. The Scripture (Isa. 28:16)…
11. For the Scripture saith. The Scripture (Isa. 28:16) has predicted a salvation by faith, when it says, “He that believeth shall not be put to shame,” and hence such a plan of righteousness was provided for in the Jewish Scriptures.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v12 Rom_10:12.—A favourite Pauline expression declaring the exuberant grace of…
CRITICAL NOTES
Rom_10:12.—A favourite Pauline expression declaring the exuberant grace of Christ.
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Rom_10:13.—Double argument for Christ’s divinity. He is called Jehovah, and is invoked.
Rom_10:15.—The Midrash shir Hasschium upon these words, “the voice of truth,” etc., says, “This is the voice of King Messiah crying out, and saying, How beautiful upon the mountains,” etc. Those Gentiles who have never heard the gospel preached cannot be condemned for want of faith in Christ.
Rom_10:17.—The message of the prophets, but received as coming from God Himself.
Rom_10:18.—These words being spoken literally of the preaching of the heavens to the Gentiles, touching the power, wisdom, and goodness of God, and the psalmist speaking after of God’s teaching His people by the law, the apostle accommodates these words to the revelation of God’s power, wisdom, and goodness in the gospel to the heathen. To all the earth; all the Gentiles had now heard the gospel. Paul’s answer to the objector—all the ends of the earth have beard, well might the Jews. By the words, “unto all the earth,” the Rabbins understood the servants of Messiah.
MAIN HOMILETICS OF THE PARAGRAPH.—Rom_10:12-18
A missionary sermon.—When St. Paul quoted the prophet, the vision of a Christ-won world had not been realised. It is still one of the unfulfilled prophecies. Yet the gospel has exercised a splendid influence.
I. The influence of the gospel is readily shown by contrasts.—
1. When Paul wrote this epistle, the ancient Roman virtue, the admirable simplicity, and unconquerable courage had died away. So, too, had the old religion. The decay and corruption of it were accelerated by the engrafting of new and dark superstitions. The change, too, in social life was startling. Vice was deified. The secret of this? The pagan world knew not God. The sound of the gospel had not yet gone forth.
2. But some had heard the word, and the influence upon their lives and consciences was startling. The influence was irresistible. It modified private life, individual life, social life, state life.
3. The modern testimony as shown by a glance at English life. True we have too much cause for “the bitter cry.” The theory of the present day surpasses, startlingly, the reality. But a thousand evidences exist to show that England has caught the spirit of Him “who went about doing good.”
II. Much yet remains to be done.—E.g., picture rapidly the dark spots of the earth. The prophet’s vision is a vision still. The task before us is a superhuman one.
1. Look at the work in its vastness. Even here in England there is heathenism. Abroad, roughly speaking, eight hundred millions are heathens. You try to convert a man; ten men, a hundred could not do it, but for God’s help. One man! Multiply that by eight hundred millions, and verily the work is great! Looking at the matter from a human standpoint, the work is hopeless, disheartening.
2. There are multiplying disabilities. Were all these millions who knew not God of one nationality, the work would appear prodigious. We can measure up the magnitude of the task when already our Bible is read and taught in two hundred and sixty tongues.
3. There is the added on disability of the unscrupulous trader dogging the missionary’s course. The truly business man is a noble man; but we have to take account of the blacklegs of the commercial world.
4. The work suffers from fewness of labourers and lack of funds.
III. The prophet’s vision must be fulfilled.—And man must lend a helping hand. God’s part of the work is sure enough. But He works through men. Men are God’s instruments. Through men He forced the hand of Pharaoh; through men he found a home for Israel; through men the triumphs of Christianity have often been won. What is our response? This country’s wealth is fabulous. Fifteen hundred millions sterling will but barely represent the private income of England’s citizens. Against that we have raised one and a half million a year—a princely sum, if we forget to compare, say, with the expenditure on our navy, army, drink bill, and so on. Yet “the earth is the Lord’s, and the fulness thereof.” Of course there are two sides to every question. Here I pointed out the side of obligation. What about a natural response? Or on the consideration of charity, the brotherhood side of the question? The pride of the present age should be to have a part in helping on the kingdom of our God and of His Christ, to swell the grand and noble company of men who would crown the Saviour Lord of earth and Lord of heaven!—Albert Lee.
Rom_10:15. Three beautiful progressive courses.—There is a certain sense in which it is true that beauty is in the eye of the beholder. While we believe that there must be both the idea of beauty in the perceiving subject and certain attractive qualities in the perceived object capable of exciting or helping on the sensation, we must allow that the mind has the power of transferring its ideas to the outward object and investing it with beauty. The painter sees beauty in form and colour; the musician finds only beauty in certain waves of sound, in the harmonious progression of notes. A thing or a person becomes to us beautiful by the power of association. Thus it is that the feet of the messenger are beautiful, not in themselves, but because they are instrumental in bearing a joyful message. The mere personality of the messenger is lost in the glory of the message, and he becomes beautiful by reason of transferred qualities. He shines, as it were, by reason of borrowed plumes. We are thinking rather of the message and its bearing upon ourselves than of the messenger as we sing, “How beautiful are the feet of those who preach the gospel of peace, who bring glad tidings of good things!”
I. The progressive course of the messenger is beautiful.—In these days, as we think of the preacher, we should say, How beautiful is the mouth, how sweet are the modulated tones, how charming is the voice, of him who preaches the gospel of peace! for we are too often more concerned with the style and manner of the messenger than with the subject-matter of the message. Sometimes at concerts we listen to the singer who sings in Italian. We cannot tell the meaning of the words, but we are charmed all the same. Are not too many in our congregations careless about understanding the preacher’s message? Italian would do well enough for them if it were given so as to charm the listening ear. The messenger should be beautiful, not as a well-tuned musical instrument, not as a mere attractive human machine, but as the bearer of a great divine thought. However, the feet set before us the progressive course of the messenger as well as of his message. He runs on a divine errand. He is sent by divine commission. This opens out to us:
1. The dignity of the messenger. A common man acquires dignity when he becomes the monarch’s messenger. What dignity should attach to him who is the heaven-sent messenger of peace and good tidings to the children of men! There is a dignity which is assumed, stilted, and offensive; but there is a dignity which is transferred, natural, and becoming; and such is the quality of the dignity that characterises him whose feet are moved by a divine impulse. Preachers should feel that they are God’s ambassadors, and then they will not be soon abashed.
2. The importance of the messenger. In some quarters this is measured by the number of the letters attached to his name, by the honours he gained at the university, by the high position he holds in the Church, by his family connections, or by some other accidental and minor considerations. Surely this was not Paul’s way of reckoning. He says, “How beautiful are the feet of him that preaches the gospel of peace!” If the man have a divine message to my soul, then he is welcome and is highly esteemed.
3. The benevolence of the messenger. The preacher of the gospel of peace in modern times is often rewarded by great emolument. Even if ministers and clergymen are not always well paid, and might have done better in other professions, they are, upon the whole, well provided for, and are nearly always treated with respect and occupy high social positions; so that we cannot always be sure to what degree they are actuated by benevolent motives. However, benevolence is the ideal motive, and we may thankfully believe in many cases the real motive. And how beautiful are the feet of that messenger who is moved by a benevolent impulse! He pleases not himself, but seeks to please his fellow-creatures, so that he may bring them to Christ and to goodness. His feet run swiftly, for they are charged with the electric force of love. His eyes are beautiful, for they flash forth love-light. His voice, though naturally poor, is sweet, for it is tuned by love.
II. The progressive course of the message is beautiful.—Peace has to the apostle the full idea of the gospel salvation; the good things are the rich, displayed, saving blessings which proceed from the one salvation. The message is one of peace and good-will to the children of men. The messenger is running and working in order to establish the kingdom of God on earth. How beautiful is the progressive course of the kingdom!
1. There is about it the beauty of growth. There is beauty in the works of man, beauty in things that are made. But no beauty is equal to that of growth. In the spring season it is pleasant to notice the unfolding beauty of growing nature after the deathlike sleep and barrenness of winter. How beautiful to watch the valleys being clothed with corn, and the little hills rejoicing in the gradual putting forth of verdure! We rejoice in our children as we watch their growing and unfolding minds. There is sometimes an agony of mind as a new idea is being brought forth; but there is pleasure as that idea grows and becomes a comely creature that can be presented to the world’s intellect. The kingdom of God on earth, within a man and within a society, progresses by growth—at first small as the mustard-seed grain. Then it grows; and by-and-by it becomes a great tree, in which birds build their nests, and beneath which men may shelter.
2. There is the beauty of development. Divine growths are divine developments. They are the unfolding of divine plans and purposes. The New Testament dispensation is a development of the Old. The epistles are a development of the gospels. Some people complain about St. Paul that he has rendered the simple gospels difficult. In some respects this may be true; but if there be any truth in the charge, we must also remember to his credit that he has amplified the gospels and revealed their largeness. He has unfolded more of the length and breadth, of the depth and height, of that love which passeth knowledge. Every age should increase in knowledge; and surely we should rejoice in the increase of spiritual knowledge.
3. There is the beauty of silent but persuasive influence. “The kingdom of God cometh not with observation.” The great Founder of Christianity applies to Himself the words of Esaias: “He shall not strive nor cry; neither shall any man hear His voice in the streets.” Such is the unobtrusive method which He will employ for the purpose of accomplishing the greatest moral revolution which time has seen. Not with the sound of drums, not with the blare of trumpets, not with the clashing of battle arms, will this mighty Conqueror pursue His career and gain His wondrous conquests. Again He places before us the method in one of His inimitable parables: “The kingdom of heaven is like unto leaven.” The yeast is placed in a mass foreign to itself, and by its silent and persistent agency it assimilates each separate particle until the whole lump is leavened. The good leaven of the gospel shall assimilate the whole of our race. How beautiful is the progression of grace in the soul of men, in the heart of human societies! Silently but surely does the kingdom of God extend. Silently and sweetly as the light wakes up the sleeping earth and calls forth things of beauty and sounds of harmony, so does the light of the gospel of peace wake up the sleeping energies of humanity, and create things of moral beauty and sounds of spiritual harmony. Silently and persistently as great ideas shape the movements of modern civilisation, so and more the great idea of salvation by faith in Christ has shaped barbarism into civilisation, and shall perfect and glorify the civilisation already accomplished. The history of the progressive course of the gospel in the earth is a beautiful and attractive record. How beautiful, too, is the course of the gospel in the heart of the individual! To some the study of metaphysics is delightful. What shall be said about spiritual metaphysics?
III. The progressive course of the recipient is beautiful.—Picture the recipients in a besieged city. Provisions are being exhausted; means of defence are diminishing; the situation looks dreadful; despair is written on many countenances; gloom prevails almost universally. On the hilltop the messenger comes that speaks of help and safety.
1. Thus the recipients pass from despair to hope. And this is the true result when the message of divine peace comes to the soul of man. Despair he may well feel when he finds that he cannot attain to his ideals, when he realises the painful truth that when he would do good evil is present and thwarts the high purpose, when he is baffled and overmastered as he strives to establish his own righteousness But despair gives place to hope as he hears that “Christ is the end of the law for righteousness to every one that believeth.” How beautiful to see hope growing and flourishing out of and on the barren ground of despair! For it is when a man is in a despairing condition that he welcomes the hopes of the gospel, and joyfully exclaims, “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” How beautiful is the growth of hope in the soul! It is pleasant to watch the growth of the flowers in our gardens. We watch them assume their perfect shape, paint their delicate colours, produce their delicious aroma. What flower in either garden or hothouse can compare with the rich flower of hope growing in the soul garden? Its perfect shape is produced by a divine hand; its delicate colours are painted with a celestial brush; the aroma is composed of the cluster of spices gathered in the garden of the upper paradise.
2. Thus the recipients pass from danger to safety. So long as the besieged are in a despairing condition they are in danger, for despair paralyses the powers, weakens the faculties, and produces defeat. The very sight of the messenger running swiftly down the mountains is sufficient to remove despair, and thus lift out of danger. The gospel messenger not only tells of coming help, but of present help. The word of salvation is nigh thee. This messenger tells of a more powerful deliverer than Cyrus. King Jesus can deliver from worse than Babylonian bondage. We are in danger while we are trying the works of the law; we are in safety when we submit ourselves unto the righteousness of God—the righteousness revealed and offered through Christ Jesus our Lord.
3. Thus the recipients pass from sorrow to joy. In this world sorrow has its work and its benefits, but we always welcome joy. St. Paul looks upon godly sorrow, not as a continuous state, but as a force working upward and onward to divine joy. And how beautiful is the passage from sorrow to joy! Sweet is the morning light breaking over the hilltops and scattering the gloom and hideous forms of night; sweet thus is it to watch the light of divine joy gradually shining in the soul and removing all traces of sin’s dark night. Pleasant it is to watch the child’s countenance and see the opening joy of the young soul breaking through the countenance, and chasing away all marks of displeasure; pleasant thus is it to watch the countenance of God’s new-born, spiritual child, and see how the joy of heaven is chasing away all sorrow. If he have sorrow, it is because he can do so little for Him who has done so much. As, then, we look at the progressive course of the messengers, the message, and the recipients, we may indeed join with St. Paul, and say, “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!”
Rom_10:15. The gospel of peace.—Why this special name for Christianity? Gospel = good tidings. Christian gospel has three chief doctrines—viz.,
1. The fatherhood of God;
2. The (necessarily following) brotherhood of man;
3. The saviourhood of Christ Jesus. From 1 and 3 follows peace with God; from 2 follows peace with men.
To prove, examine condition of those who do not know gospel. Nations who do not know 1 will be found practising self-torments, devil worship, human sacrifice, slaughter of wives and slaves at death. Grasp of 1 stops all these. Nations who do not know 2 practise constant wars, vendetta, slavery, polygamy, degradation of women. Knowledge of 2 stops these. Nations who do not know 3 practise superstitions of priestcraft and witchcraft—e.g., medicine men, witch doctors, etc. Knowledge of 3 ends the power of these. Illustrate from missionary works.
Christian cannot rest till the gospel of peace has been preached to all who need it. Heathen Indian said to American bishop, “I go out in the dark, and am afraid; you are not afraid.” Gospel of peace sheds light and ends fear.—Dr. Springett.
Rom_10:16. The rejected report.—This is the third and last time we have this interrogation recorded in Holy Writ. It originally fell from the seraphic lips of Isaiah, as a complaint that his announcements relative to Messiah—though so full and fervid and eloquent—had fallen flat upon his countrymen’s ears, and had been dismissed by them as an idle tale. It was not only a complaint, but likewise a prediction that the same heedlessness and scepticism should be the characteristics of Christ’s personal ministry, as well as the after ministry of apostles and Christian ambassadors. Hence, the second time it occurs it is in relation to Christ’s own mission (Joh_12:37-38). Since the days of Christ and Paul, thousands of holy and devoted servants of God have put the same inquiry, as they have thought of unheeded sermons and apparently fruitless labours.
I. That the gospel is a report.—A report divine in its origin, unique in its character, authentic in its facts, authoritative in its statements, and marvellous in its declarations. The gospel reports the most wonderful love. Declaration upon declaration of this love it contains; but all seem to be comprised in that one jewel utterance by St. John, “God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (Rom_3:16). This is a volume in a verse, an ocean in a dewdrop, a hemisphere of light in a solitary luminary, an eternity of mystery and mercy! Eternity cannot exhaust its wealth of interest and wonderment! This love, then, sinner, the gospel declares, is for you. While God has loved all men in general, He likewise loves every man in particular. Sin is the only thing in creation He hates—not you, my brother. Disabuse your mind of the notion that He is a cruel tyrant, a despotic ruler, an arbitrary and a vindictive judge. Away with the false idea that He hates you. He is a tender and compassionate Father. Let me suppose that some one of you fathers and mothers have a son who was the flower of your family, the joy of your homestead, the favourite of all; so kind, genial, affectionate, and dutiful once. But, alas! by degrees he has given way to bad company, yielded to his baser propensities, and is become openly profligate, recklessly wild. What is it, I ask, that causes you so much pain, so much sorrow, so much restlessness? Is it not your deep-rooted love for him? You love your child, though you hate his evil ways. So it is with God. Your relationship to your son is His relationship to you, only infinitely closer and dearer. And your son’s recklessness of conduct is your conduct in a lesser degree to your heavenly Father; and your feelings of grief and trouble are, in an inferior sense, God’s feelings of grief and pain at your sin and foolishness. The gospel reports the most wonderful life. All life is wonderful, from that which warbles in the song of the thrush, and blushes in the beauty of the rose, to that which glows among burning ranks of seraphim. Life is an overmastering problem! But we refer not now to life in its abstract essence, or life in the sense of “being,” but to life in human embodiment—enshrined, active, visible livingness, life the fact, rather than life the principle. The life of Jesus Christ which the gospel makes known has no parallel in the history of races. The mysterious conception was grandly confirmed by the mysterious career. Unique in birth, He was unique all through. If one link in the chain be faulty, then the whole chain is a failure. But every link has been found a perfect link; the whole Life wondrously consistent, complete, unrivalled. For more than eighteen centuries this Life has been stirring humanity to its very core and centre. The great upheavings of religious thought, and advances of religious enterprise, and strugglings in Continental countries after religious liberty, etc., which characterise this period of the nineteenth century, are the result of this wonderful Christ-life. In philosophy He is the mightiest enigma. In life He is the inimitable ideal. In the world He is the absolute ruler. In the universe He is the highest attraction! From that wonderful Life, as from a fountain of eternity, has flowed vital influences which have carried verdure and freshness, beauty and blessedness, wherever they have gone. The gospel reports the most wonderful provisions. Provisions of mercy and of merit: of mercy to avert the penal blow and cancel the enormous guilt; of merit to re-dignify the acquitted rebel, and reinstate him in the eternal favour. Provisions equal to the demands of one soul, or a world of souls—“enough for each, enough for all, enough for evermore.” There is multiplied pardon, multiplied peace, multiplied joy, multiplied life, multiplied hope, multiplied riches—of grace, of goodness, of glory. In a word, there is a variety so great, a fulness so vast, a supply so magnificent and princely, that the roll of unceasing ages will fail to exhaust either the one or the other. The gospel reports the most wonderful results. Obedient to the imperial summons of the Master, to “go into all the world and preach the gospel to every creature,” the apostles and their coadjutors—those giant sons of the cross—embarked on their sublime but hazardous enterprise, “beginning at Jerusalem.” Thence they sallied forth to the “regions beyond” and “preached Jesus and the resurrection.” In less than three hundred years after they started, the gospel had sounded its report all over the Roman empire, even in cottage and palace, and gathered trophies from among the hardy sons of toil and the ranks of Cæsar’s household. Jehovah and all the cohorts of the eternities are behind the instrumentality, so that ultimate success is certain. God hurries not, neither does He tarry. Eternity is His work-day, so that ere noon shall arrive He will effect His purposes and complete His undertaking. Do you contemplate this gospel as a remedy for the world’s sicknesses? It reports success where every human prescription and every method of creature quackery has failed. Success in every case it has taken absolutely in hand. Do you contemplate it as a revelation? It eclipses every other, and stands out with a singularity and supremacy at once unprecedented and divine; reporting as it reveals, and revealing as it reports, Jehovah’s mind and will, the sympathy and benevolence of His great heart, before which multitudes have bowed in reverence and submission. View it in what light you may, as a remedy, a revelation, a message, a system, or a history, it reports results the most astounding and sublime. It also reports the most wonderful salvation. So simple that a child may understand it; so great that a philosopher can never comprehend it. So cheap that it can be had for the asking; so precious that millions of gold cannot buy it. So full that it can never be diminished; so universal that none is outside of its possible benedictions.
II. That this wonderful report by men in general is unheeded and discredited.—“Lord, who hath believed our report?” The inquiry, you perceive, is, not who hath heard our report, or who hath admired our report, or who hath eulogised our report, or who hath heaped empty compliments, or sullen complaints, or satirical sneers, or rotten critiques on our report. No, nothing of the kind; simply “Who hath believed [endorsed, practically embraced] our report?” Who hath turned it savingly to account, and enjoyed experimentally its consolations? If men in general theoretically believe it, in practice they despise and disbelieve it. It is not that men do not believe religion to be a good thing, a needful thing, a blessed thing, a great and glorious thing, that hinders them from believing this “report.” Nay, it is that they cannot, rather will not, give up their sins, customs, pleasures, companions, habits, pride.
III. That such practical unbelief is a source of deep grief and anxiety to the faithful minister.—Causing him often to cry out in secret, “Lord, who hath believed our report?” No man fired with the love of God, inflamed with a passion for souls, to whom truth and God and Christ and eternity are vivid and vital realities, can possibly preach on and on for years without visible success in the conversion of men and women, and not be wrung at times into an agony of distress over his apparently fruitless labours. There are some of us who know what it is to “weep between the porch and the altar” over indifferent hearers, who are constrained to exclaim, like the weeping prophet, “Is there no balm in Gilead? Is there no physician there? Why, then, is not the health of the daughter of my people recovered?” Refuse! and the next report which shall fall upon your ears may be, that a true bill has been found against you by the grand jury of the eternal court, and that you be consigned to the “place prepared for the devil and his angels,” until the morning of the judgment day.—J. O. Keen, D.D.
Rom_10:17. Faith’s production and productions.—It is not sufficient to know the Bible intellectually, or to have its records stored in the memory. Many people can say perfectly the catechism of their Church, but are destitute of true religion. Knowledge may play about the head, while the heart is unaffected and unimproved. True faith touches the heart. True faith is emotional, as well as intellectual. Faith must work by love and purify the whole nature.
I. How is true faith produced?—By what is heard through the blessing of the Holy Spirit. The thing heard is through and by the revelation of God.
1. The source of true faith is the word of God. In these days the word of God is producing unbelief in many quarters. Do we say producing? Should we not rather say that the unbelief is there, and the word of God is used maliciously for the purpose of fostering the prior unbelief? The word of God is the source of true faith to all the true-hearted. There is in connection therewith, in its external and internal evidences, sufficient to produce faith.
2. The channel of true faith is hearing. We must hear, not to cavil, not to be pleased, but to find profit. We must hear as the man listens to a will being read, as a man waits to hear the sentence of the judge. We must hear as for eternity. The Holy Spirit attends the word and opens the heart. Let us pray and seek for the divine Spirit, so that we may hear and live.
II. What does true faith produce?—
1. It produces salvation. Faith is not salvation, but the means by which we become or realise that we are saved. Faith is not Christ, but the hand that lays hold on the Christ. Faith is not the fruit, but that by which we pluck the fruit and are refreshed. Faith is not the blessing, but that without which the blessing cannot become ours.
2. It works obedience. So that to say that the faith of the gospel is destructive of morality is to argue ignorance. Faith produces prompt obedience; the faithful have been the most moral and virtuous.
3. It is the helpmeet of simple confidence in God our father. The children of the faith are the trustful children of God. They feel God; they hear His voice in all sounds of sweetness; they trace the impress of His feet in all things and shapes of beauty; they are not afraid of a besetting God; they march through dangers with undaunted courage.
4. It inclines them to obey and follow their Guide, and thus they come safely to their journey’s end. The man who by faith has found salvation in and by Christ will be inclined to follow Him heartily. Let us hear, believe, and live the highest and the noblest life. A life of holiness is the best test of the sincerity of faith.
SUGGESTIVE COMMENTS ON Rom_10:12-18
Lord’s goodness plenteous, impartial, and wise.—Power and benevolence are rarely united in our fellow-creatures. Here is one who has abundance, but he has no disposition to do good; he turns away his ear from hearing the poor, and seems to live as if he were born for himself only. Yea, the disposition often decreases as the capacity grows; so that there are some who not only give less comparatively, but less really, than they did when they were poorer. Then it hardly seemed worth their while to be covetous and to hoard; but now they have the means, and the temptation conquers them. On the other hand, there is many a one who has bowels of mercy, but he can only pity and shed unavailing tears over victims of distress. He is compelled to say only, “Be ye warmed, and be ye filled”; for he has it not in his hand to give such things as are needful for the body—his hand is shortened that it cannot save, though his ear is not heavy that it cannot hear. But some few there are in whom the means and the mind to use them are found united. The Lord increase their number! These are little images of Himself, in whom we equally find greatness and goodness, the resources and the readiness of compassion. He is over all, and He is rich “unto all that call upon Him.” Let me look at His greatness. He is over all. All beings of every rank are under His absolute control. He rules over all material agents; over all animal agents; over all human agents—over the best, the greatest, the worst of men; over all invisible agents—over devils, over angels, over departed spirits. He is Lord both of the dead and of the living. How astonishing, then, are His possessions and His dominions! A nation seems a great thing to us. But what is the greatest nation to our earth? And what is our earth to the luminaries of heaven? Many of these are discernible by the naked eye. When this fails, art assists nature; and Herschel sees innumerably more. When the telescope fails, the imagination plunges into the immensity beyond, and we exclaim, Lo! these are parts of His ways. But how small a portion is known of Him! Yet—for His mercy equals His majesty—the same Lord who is over all “is rich unto all that call upon Him.” His goodness has three characters.
1. It is plenteous. He is rich unto all that call upon Him. Some, if they are bountiful, are poor in bounty. And this appears not only in the smallness of their gifts, but in the mode of giving. It seems done by restraint, not willingly and of a ready mind. It does not drop from them as honey from the comb, or flow like water from a spring; it seems an unnatural effort. You feel no more respect when they give much than when they give little; everything like nobleness is destroyed by the manner; the meanness of the disposition is betrayed; and the poor-spirited mortal can no more give kindly and generously than a clown can dance gracefully. But the Lord God is a sun. He gives grace and glory; and no good thing will He withhold. He abundantly pardons; and while He gives liberally, He upbraideth not.
2. It is impartial. He is rich unto all that call upon Him. For there is no difference between Jew and Greek. And the same will apply to sex, and age, and calling, and condition, and character. The proclamations of divine grace exclude none, whatever be their circumstances; and it is well they do not. If any were excluded, awakened souls would be sure to find themselves among the exceptions. But what exceptions can any find when they read, “Preach the gospel to every creature”—“whosoever will let him take of the water of life freely”? Evangelical mercy is like Noah’s ark, that took in the clean and the unclean—only with this difference in favour of the truth above the type: there all the beasts came out as they went in; whereas, “if any man be in Christ he is a new creature.” He changes all He receives, and sanctifies all He saves.
3. It is wise. “He is rich unto all that call upon Him.” This is required, and cannot be dispensed with—not only because God wills it, but because “it seemeth good in His sight.” He knows that we should never praise Him for blessings which we do not value; and He knows that we never could be made happy by them. For that which gratifies is something that relieves our wants, fulfils our desire, accomplishes our hope, and crowns our endeavours. God’s way, therefore, is to make us sensible of our state, and to cause us to hunger and thirst after righteousness; and then we shall be filled: “for whoso asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.” God reveals Himself, not only for our encouragement, but imitation; and vain is our confidence in Him without conformity to Him. Therefore, says the apostle, “Be ye followers of God, as dear children.” How? In what? And walk in love, as Christ also hath loved us, an offering and a sacrifice to God of a sweet-smelling savour. Men would be like God, as the greatest of beings; but we are to be like Him, as the best of beings. They would resemble Him in His natural perfections; but we are to resemble Him in His moral. They would, as He is, be over all, and gladly have everything at their own disposal: but we are to be holy, as He is holy; and true, as He is true: and patient, as He is patient; and forgiving, as He is forgiving; and tender, as He is tender; and, according to our resources, to be rich unto all that call upon us.—W. Jay.
Links in the soul’s redemptive chain.—The first link is prayer. “How then shall they call on Him?” etc. Prayer is mere calling on God; which act implies:
1. Consciousness of dependence upon Him;
2. An earnest desire after Him. The second link is faith. “How then shall they call on Him in whom they have not believed?” There must be faith in two things:
1. Faith in His personal existence;
2. In the entreatability of His nature. The third link is knowledge. “How shall they believe in Him of whom they have not heard?” Whilst there is a faith lying at the basis of all knowledge, soul-redemptive faith requires knowledge—a knowledge not of the creative, sustaining God, but of the redeeming God, God in Christ. The next link is preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and even the holy Christ, all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. “How shall they preach unless they be sent?” All true preachers have a divine commission.—Homilist.
“There is no difference.”—This phrase appears three times in the New Testament, and each time in connection with a different truth or aspect of salvation; and the three taken together complete the sphere of truth. (Compare Rom_3:22; Rom_10:12-13, and Act_15:9.) It is also noticeable that in each case a double truth is presented in connection with the recurrence of the phrase “no difference.”
1. There is no difference among sinners and believers, for all have sinned and come short of the glory of God. The righteousness of God, which is by the faith of Jesus Christ, is unto all and upon all them that believe. All are sinners; and unto all believers comes the same all-sufficient righteousness.
2. There is no difference between Jews and Gentiles. The same God is Lord over all. Jehovah is not the God of Jews only, but of Gentiles also—the universal sovereign. And He is rich unto all that call upon Him. All are alike in poverty and bankruptcy; whatever may be the differences in debt, all are alike hopelessly bankrupt and unable to pay. But God is infinitely rich as a bestower; and all that call upon Him will receive as a free gift infinite riches of saving grace.
3. No difference in the bestowment of the Holy Spirit. To all believers God alike bears witness, giving them the Holy Ghost, and purifying their hearts by faith. The same Spirit, received by the same faith, purifies, empowers, and perfects character. These are great truths, but they are very humbling to the natural and carnal man. It is not meant to assert that between sinners there is absolutely no difference, else there could be no degrees either of guilt or of punishment. Christ said to Pilate, “He that delivered Me unto thee hath the greater sin”; and to the scribes and Pharisees He said, “He shall receive the greater damnation.” These words settle the fact that both sin and damnation have their grades. But as to the fact of sin and of guilt there is no difference. All are sinners, and one sin suffices to bring death. All have come short, whether by a greater or less deficiency. We must not compare ourselves among ourselves, or measure ourselves by ourselves, but by the perfect standard of law and duty. But there is also no difference in our justification. The righteousness of God is offered unto all and bestowed upon all who believe with the same divine impartiality. If we seek illustrations of the same sovereign power and rich grace as over all that call upon Him, we shall find it in the impartial bestowment of rich grace upon Nathanael and Saul, the woman of Canaan and the woman of Samaria, the eunuch of Ethiopia and the Philippian jailor. The impartiality of purifying and witnessing grace is shown by the Pentecosts at Jerusalem, Samaria, Cæsarea, and Ephesus. If God condemns impartially, so does He justify, exercise sovereignty of mercy in answering prayer, and in purifying and annointing believers.—Homiletic Review.
The ignorance of Israel cause of rejection.—No invocation without faith; no faith without hearing; no hearing without preaching; no preaching without sending. A universal apostolate is therefore the necessary corollary of a free and universal salvation. Such are the contents of our two verses, which are directed, not against Judæo-Christian prejudices, but against the ignorance of Israel, the final result of which was necessarily their rejection. Paul points out to the Jews, who took offence at the wide and universal character of his apostleship, the internal necessity on which it was based, and the positive prophetical texts which justified it. We are therefore still at the development of this theme: the ignorance of Israel the cause of their rejection.—Godet.
ILLUSTRATIONS TO CHAPTER 10
Rom_10:13. The inclusive “whosoever.”—John Berridge once said, after having given out these words as his text, “I would much rather it be written, ‘Whosoever shall call upon the name of the Lord shall be saved,’ than If John Berridge shall call upon the name of the Lord, he shall be saved; because,” said he, “how do I know that there might not be another John Berridge in the world, to whom those words were addressed? But when I read, ‘Whosoever shall call’ etc., I know I must be included.”
Rom_10:17. They trusted him.—The French Marshal Turenne was the soldier’s hero. He shared all their hardships, and they entirely trusted him. When the troops were wading through a heavy morass, the younger soldiers complained. The older ones said, “Depend upon it, Turenne is more concerned than we are. At this moment he is thinking how to deliver us. He watches over us while we are asleep. He is our father, and would not have us go through such fatigue unless he had some end in view which we cannot yet make out.” Let us have this simple confidence in God our father. The faith which cometh by hearing God’s word will foster such simple confidence. We must know the Father through the Son; and as we trust the Son, so we shall trust the Father.—Quiver.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On vv11–13 11. “For the Scripture says, Every one believing on…
11. “For the Scripture says, Every one believing on him shall not be ashamed.” The masses of church members are ashamed to pray at home and in public and talk for Jesus on the streets, from the simple fact that they are full of sin. Get rid of all sin, and your shame is all gone forever.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv11–13 For the scripture saith [Again Paul appeals to the…
For the scripture saith [Again Paul appeals to the Scripture to show that what he is telling the Jews has all been prophetically announced in their own Scriptures. Thus he slays their law with its own sword], Whosoever believeth on him shall not be put to shame . [A passage already quoted at Rom_9:33 ; but Paul changes "he" into "whosoever," thus emphasizing the universality of the verse, for God's universal mercy to believers is his theme, and we shall find him amplifying and proving it in the next two verses. "Shame" has especial reference to the judgment-day. By faith we learn to so live that God ceases to be ashamed of us ( Heb_11:6-16 ). By faith also we are brought into such union with Christ that he also no longer feels ashamed to recognize us ( Heb_2:10-11 ). But if we glory in sin which is our shame ( Phi_3:18-19 ), walking nakedly in our shame ( Rev_16:15 ), and refusing the gift of the garment of Christ's righteousness ( Rev_3:18 ), being ashamed of it and him, in that day he also will be ashamed of us ( Mar_8:38 ; Luk_9:26 ), and great then will be our shame in the sight of all God's hosts, and marked will be the contrast between us and the believers who are not ashamed-- 1Jo_2:28 ]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v13 (See Scofield "Rom 1:16").
saved
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v11 The testimony of Scripture for the righteousness of faith:
The testimony of Scripture for the righteousness of faith:
v. 11. For the Scripture saith, Whosoever believeth on Him shall not be ashamed.
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v. 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.
v. 13. for whosoever shall call upon the name of the Lord shall be saved.
The form or method of salvation as taught in the Gospel is not only the sole way to get to heaven, but it is also the only method which can be made applicable to Jew and Gentile alike: to be saved by faith. This St. Paul substantiates with a passage from Scripture, a name used throughout to designate the collection of Old Testament writings as in use in the midst of the Jews. It is a sweeping, all-inclusive statement: Every one that believeth on Him shall not be brought to shame, Isa 28:16. The two thoughts which the apostle has in mind are here clearly brought out. Whosoever, every one, no matter of what race or nationality he is, no matter what his antecedents have been; there is no difference. And whosoever believes: faith is the one means of securing the blessings of salvation, it is the one condition of acceptance by God. And the apostle explains: For there is no difference between the Jew on the one side and the Greek on the other. So far as their relation to salvation, to its need, and to the method of obtaining it, is concerned, God will accept either one, just as soon as he believes. For the same one, Jesus Christ, is Lord of all, a possessor of riches, of inestimable spiritual blessings and benefits to all and for all that call upon Him. Christ is the Lord and Savior of all believers, and His command of spiritual means and riches is such as to make Him able to dispense the riches of His grace to each and every one, and to all together, that call upon Him in faith, who worship Him as their Redeemer. For that the salvation of their souls is the object of their prayer is evident from the words: Every one that calls upon the name of the Lord shall be saved. See Joe 2:32. To call upon the name of Jehovah is identical with calling upon the name of the Lord Jesus Christ. Christians call upon, worship, the name of the Lord Jesus Christ as that of God. Their worshiping is a fruit, an expression of their faith. And by that faith, expressed in this confession, they take hold upon eternal salvation, they are saved by that Lord in whom they have put their trust. Thus the apostle brings out the universality of salvation, of the fact that it is intended for all men, that the Gospel, therefore, must be proclaimed in the whole world.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v11 For scripture says
For scripture says
Paul speaks of the Scripture as if it were alive and had a voice. You can make explicit who wrote the Scripture that Paul uses here. AT: "For Isaiah wrote in the Scriptures" (See: Personification and Assumed Knowledge and Implicit Information)
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Everyone who believes on him will not be put to shame
This is equivalent to: "Everyone who does not believe will be shamed." The negative is used here for emphasis. You can translate this in an active form. AT: "God will honor everyone who believes in him" (See: Active or Passive)
For there is no difference between Jew and Greek
Paul implies that God will treat all people the same. You can make this explicit in your translation. AT: "In this way, God treats the Jews and the non-Jews the same" (See: Assumed Knowledge and Implicit Information)
he is rich to all who call upon him
Here "he is rich" means that God blesses richly. You can make this explicit in your translation. AT: "he richly blesses all who trust in him" (See: Assumed Knowledge and Implicit Information)
For everyone who calls on the name of the Lord will be saved
Here the word "name" is a metonym for Jesus. You can translate this in an active form. AT: "The Lord will save everyone who trusts in him" (See: Metonymy and Active or Passive)
translationWords
word of God
believe
shame
Jew
Greek
lord
call
save
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v13 10:13 Paul quotes Joel 2:32, where the Lord in…
10:13 Paul quotes Joel 2:32, where the Lord in Hebrew is Yahweh, the personal name of God (see Exod 3:15). However, as Rom 10:12 makes clear, the Lord in Romans is Jesus Christ. This verse shows that Christians from the time of the apostles have associated Jesus with God.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.