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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>R O M A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. X.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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The dissolving of the peculiar church-state of the Jews, and the
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rejection of that polity by the repealing of their ceremonial law, the
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vacating of all the institutions of it, the abolishing of their
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priesthood, the burning of their temple, and the taking away of their
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place and nation, and in their room the substituting and erecting of a
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catholic church-state among the Gentile nations, though to us, now that
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these things have long since been done and completed, they may seem no
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great matter, yet to those who lived when they were doing, who knew how
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high the Jews had stood in God's favour, and how deplorable the
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condition of the Gentile world had been for many ages, it appeared very
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great and marvellous, and a mystery hard to be understood. The apostle,
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in this chapter, as in the foregoing and that which follows, is
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explaining and proving it; but with several very useful digressions,
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which a little interrupt the thread of his discourse. To two great
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truths I would reduce this chapter:--
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I. That there is a great difference between the righteousness of the
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law, which the unbelieving Jews were wedded to, and the righteousness
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of faith offered in the gospel,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:1-11">ver. 1-11</A>.
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II. That there is no difference between Jews and Gentiles; but, in
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point of justification and acceptance with God, the gospel sets them
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both upon the same level,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12-21">ver. 12 to the end</A>.</P>
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</FONT>
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<A NAME="Ro10_1"> </A>
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<A NAME="Ro10_2"> </A>
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<A NAME="Ro10_3"> </A>
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<A NAME="Ro10_4"> </A>
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<A NAME="Ro10_5"> </A>
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<A NAME="Ro10_6"> </A>
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<A NAME="Ro10_7"> </A>
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<A NAME="Ro10_8"> </A>
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<A NAME="Ro10_9"> </A>
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<A NAME="Ro10_10"> </A>
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<A NAME="Ro10_11"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Paul's Discourse of Righteousness; The Method of Salvation.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Brethren, my heart's desire and prayer to God for Israel is,
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that they might be saved.
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2 For I bear them record that they have a zeal of God, but not
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according to knowledge.
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3 For they being ignorant of God's righteousness, and going
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about to establish their own righteousness, have not submitted
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themselves unto the righteousness of God.
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4 For Christ <I>is</I> the end of the law for righteousness to every
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one that believeth.
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5 For Moses describeth the righteousness which is of the law,
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That the man which doeth those things shall live by them.
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6 But the righteousness which is of faith speaketh on this
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wise, Say not in thine heart, Who shall ascend into heaven? (that
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is, to bring Christ down <I>from above:</I>)
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7 Or, Who shall descend into the deep? (that is, to bring up
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Christ again from the dead.)
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8 But what saith it? The word is nigh thee, <I>even</I> in thy
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mouth, and in thy heart: that is, the word of faith, which we
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preach;
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9 That if thou shalt confess with thy mouth the Lord Jesus, and
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shalt believe in thine heart that God hath raised him from the
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dead, thou shalt be saved.
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10 For with the heart man believeth unto righteousness; and
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with the mouth confession is made unto salvation.
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11 For the scripture saith, Whosoever believeth on him shall
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not be ashamed.
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</FONT></P>
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<P>
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The scope of the apostle in this part of the chapter is to show the
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vast difference between the righteousness of the law and the
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righteousness of faith, and the great pre-eminence of the righteousness
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of faith above that of the law; that he might induce and persuade the
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Jews to believe in Christ, aggravate the folly and sin of those that
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refused, and justify God in the rejection of such refusers.</P>
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<P>
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I. Paul here professes his good affection to the Jews, with the reason
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of it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:1,2"><I>v.</I> 1, 2</A>),
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where he gives them a good wish, and a good witness.</P>
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<P>
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1. A good wish
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:1"><I>v.</I> 1</A>),
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a wish that they might be saved--saved from the temporal ruin and
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destruction that were coming upon them--saved from the wrath to come,
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eternal wrath, which was hanging over their heads. It is implied in
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this wish that they might be convinced and converted; he could not pray
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in faith that they might be saved in their unbelief. Though Paul
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preached against them, yet he prayed for them. Herein he was merciful,
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as God is, who is <I>not willing that any should perish</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:9">2 Pet. iii. 9</A>),
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desires not the death of sinners. It is our duty truly and earnestly to
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desire the salvation of our own. This, he says, was <I>his heart's
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desire and prayer,</I> which intimates,
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(1.) The strength and sincerity of his desire. It was <I>his heart's
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desire;</I> it was not a formal compliment, as good wishes are with
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many from the teeth outward, but a real desire. This it was before it
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was his prayer. The soul of prayer is the heart's desire. Cold desires
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do but beg denials; we must even breathe out our souls in every prayer.
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(2.) The offering up of this desire to God. It was not only his heart's
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desire, but it was his prayer. There may be desires in the heart, and
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yet no prayer, unless those desires be presented to God. Wishing and
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woulding, if that be all, are not praying.</P>
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<P>
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2. A good witness, as a reason of his good wish
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:2"><I>v.</I> 2</A>):
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<I>I bear them record that they have a zeal of God.</I> The unbelieving
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Jews were the most bitter enemies Paul had in the world, and yet Paul
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gives them as good a character as the truth would bear. We should say
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the best we can even of our worst enemies; this is blessing those that
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curse us. Charity teaches us to have the best opinion of persons, and
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to put the best construction upon words and actions, that they will
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bear. We should take notice of that which is commendable even in bad
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people. <I>They have a zeal of God.</I> Their opposition to the gospel
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is from a principle of respect to the law, which they know to have come
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from God. There is such a thing as a blind misguided zeal: such was
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that of the Jews, who, when they hated Christ's people and ministers,
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and cast them out, said, <I>Let the Lord be glorified</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+66:5">Isa. lxvi. 5</A>);
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nay, they killed them, and thought they did God good service,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+16:2">John xvi. 2</A>.</P>
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<P>
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II. He here shows the fatal mistake that the unbelieving Jews were
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guilty of, which was their ruin. Their zeal was <I>not according to
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knowledge.</I> It is true God gave them that law for which they were so
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zealous; but they might have known that, by the appearance of the
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promised Messiah, an end was put to it. He introduced a new religion
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and way of worship, to which the former must give place. He proved
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himself the Son of God, gave the most convincing evidence that could be
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of his being the Messiah; and yet they did not know and would not own
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him, but shut their eyes against the clear light, so that their zeal
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for the law was blind. This he shows further,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:3"><I>v.</I> 3</A>,
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where we may observe,</P>
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<P>
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1. The nature of their unbelief. They <I>have not submitted themselves
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to the righteousness of God,</I> that is, they have not yielded to
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gospel-terms, nor accepted the tender of justification by faith in
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Christ, which is made in the gospel. Unbelief is a non-submission to
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the righteousness of God, standing it out against the gospel
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proclamation of indemnity. <I>Have not submitted.</I> In true faith,
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there is need of a great deal of submission; therefore the first lesson
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Christ teaches is to deny ourselves. It is a great piece of
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condescension for a proud heart to be content to be beholden to free
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grace; we are loth to sue <I>sub forma pauperis--as paupers.</I></P>
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<P>
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2. The causes of their unbelief, and these are two:--
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(1.) Ignorance of God's righteousness. They did not understand, and
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believe, and consider, the strict justice of God, in hating and
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punishing sin, and demanding satisfaction, did not consider what need
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we have of a righteousness wherein to appear before him; if they had,
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they would never have stood out against the gospel offer, nor expected
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justification by their own works, as if they could satisfy God's
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justice. Or, being ignorant of God's way of justification, which he has
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now appointed and revealed by Jesus Christ. They did not know it,
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because they would not; they shut their eyes against the discoveries of
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it, and love darkness rather.
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(2.) A proud conceit of their own righteousness: <I>Going about to
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establish their own</I>--a righteousness of their own devising, and of
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their own working out, by the merit of their works, and by their
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observance of the ceremonial law. They thought they needed not to be
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beholden to the merit of Christ, and therefore depended upon their own
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performances as sufficient to make up a righteousness wherein to appear
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before God. They could not with Paul disclaim a dependence upon this
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:9">Phil. iii. 9</A>),
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<I>Not having my own righteousness.</I> See an instance of this pride
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in the Pharisee,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:10,11">Luke xviii. 10, 11</A>.
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Compare
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:14"><I>v.</I> 14</A>.</P>
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<P>
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III. He here shows the folly of that mistake, and what an unreasonable
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thing it was for them to be seeking justification by the works of the
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law, now that Christ had come, and had brought in an everlasting
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righteousness; considering,</P>
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<P>
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1. The subserviency of the law to the gospel
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:4"><I>v.</I> 4</A>):
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<I>Christ is the end of the law for righteousness.</I> The design of
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the law was to lead people to Christ. The moral law was but for the
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searching of the wound, the ceremonial law for the shadowing forth of
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the remedy; but Christ is the end of both. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+3:7,Ga+3:23,24">2 Cor. iii. 7,
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and compare Gal. iii. 23, 24</A>.
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The use of the law was to direct people for righteousness to Christ.
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(1.) Christ is the end of the ceremonial law; he is the period of it,
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because he is the perfection of it. When the substance comes, the
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shadow is gone. The sacrifices, and offerings, and purifications
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appointed under the Old Testament, prefigured Christ, and pointed at
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him; and their inability to take away sin discovered the necessity of a
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sacrifice that should, by being once offered, take away sin.
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(2.) Christ is the end of the moral law in that he did what the law
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could not do
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+8:3"><I>ch.</I> viii. 3</A>),
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and secured the great end of it. The end of the law was to bring men to
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perfect obedience, and so to obtain justification. This is now become
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impossible, by reason of the power of sin and the corruption of nature;
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but Christ is the end of the law. The law is not destroyed, nor the
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intention of the lawgiver frustrated, but, full satisfaction being made
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by the death of Christ for our breach of the law, the end is attained,
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and we are put in another way of justification. Christ is thus the end
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of the law for righteousness, that is, for justification; but it is
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only to <I>every one that believeth.</I> Upon our believing, that is,
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our humble consent to the terms of the gospel, we become interested in
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Christ's satisfaction, and so are justified through the redemption that
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is in Jesus.</P>
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<P>
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2. The excellency of the gospel above the law. This he proves by
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showing the different constitution of these two.</P>
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<P>
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(1.) What is the righteousness which is of the law? This he shows,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:5"><I>v.</I> 5</A>.
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The tenour of it is, <I>Do, and live.</I> Though it directs us to a
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better and more effectual righteousness in Christ, yet in itself,
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considered as a law abstracted from its respect to Christ and the
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gospel (for so the unbelieving Jews embraced and retained it), it
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owneth nothing as a righteousness sufficient to justify a man but that
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of perfect obedience. For this he quotes that scripture
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Le+18:5">Lev. xviii. 5</A>),
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<I>You shall therefore keep my statutes and my judgments, which if a
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man do, he shall live in them.</I> To this he refers likewise,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+3:12">Gal. iii. 12</A>,
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<I>The man that doeth them, shall live in them. Live,</I> that is, be
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happy, not only in the land of Canaan, but in heaven, of which Canaan
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was a type and figure. The doing supposed must be perfect and sinless,
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without the least breach or violation. The law which was given upon
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Mount Sinai, though it was not a pure covenant of works (for who then
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could be saved under that dispensation?) yet, that is might be the more
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effectual to drive people to Christ and to make the covenant of grace
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welcome, it had a very great mixture of the strictness and terror of
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the covenant of works. Now, was it not extreme folly in the Jews to
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adhere so closely to this way of justification and salvation, which was
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in itself so hard, and by the corruption of nature now become
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impossible, when there was a new and a living way opened?</P>
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<P>
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(2.) What is that righteousness which is of faith,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:6"><I>v.</I> 6</A>,
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&c. This he describes in the words of Moses, in Deuteronomy, in the
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<I>second law</I> (so Deuteronomy signifies), where there was a much
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clearer revelation of Christ and the gospel than there was in the first
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giving of the law: he quotes it from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+30:11-14">Deut. xxx. 11-14</A>,
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and shows,</P>
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<P>
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[1.] That it is not at all hard or difficult. The way of justification
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and salvation has in it no such depths or knots as may discourage us,
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no insuperable difficulties attending it; but, as was foretold, it is a
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high-way,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+35:8">Isa. xxxv. 8</A>.
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We are not put to climb for it--it is not in heaven; we are not put to
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dive for it--it is not in the deep. <I>First,</I> We need not go to
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heaven, to search the records there, or to enquire into the secrets of
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the divine counsel. It is true Christ is in heaven; but we may be
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justified and saved without going thither, to fetch him thence, or
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sending a special messenger to him. <I>Secondly,</I> We need not go to
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the deep, to fetch Christ out of the grave, or from the state of the
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dead: <I>Into the deep, to bring up Christ from the dead.</I> This
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|
plainly shows that Christ's descent into the <I>deep,</I> or into
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<B><I>hades,</I></B> was no more than his going into the state of the
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dead, in allusion to Jonah. It is true that Christ was in the grave,
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and it is as true that he is now in heaven; but we need not perplex and
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|
puzzle ourselves with fancied difficulties, nor must we create to
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|
ourselves such gross and carnal ideas of these things as if the method
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|
of salvation were impracticable, and the design of the revelation were
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only to amuse us. No, salvation is not put at so vast a distance from
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us.</P>
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<P>
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[2.] But it is very plain and easy: <I>The word is nigh thee.</I> When
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we speak of looking upon Christ, and receiving Christ, and feeding upon
|
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Christ, it is not Christ in heaven, nor Christ in the deep, that we
|
|
mean; but Christ in the promise, Christ exhibited to us, and offered,
|
|
in the word. Christ is nigh thee, for the word is nigh thee: nigh thee
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|
indeed: it is <I>in thy mouth, and in thy heart;</I> there is no
|
|
difficulty in understanding, believing, and owning it. The work thou
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|
hast to do lies within thee: <I>the kingdom of God is within you,</I>
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+17:21">Luke xvii. 21</A>.
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Thence thou must fetch thy evidences, not out of the records of heaven.
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<I>It is,</I> that is, it is promised that it shall be, <I>in thy
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mouth</I>
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+59:21">Isa. lix. 21</A>),
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<I>and in thy heart,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+31:33">Jer. xxxi. 33</A>.
|
|
|
|
All that which is done for us is already done to our hands. Christ is
|
|
come down from heaven; we need not go to fetch him. He is come up from
|
|
the deep; we need not perplex ourselves how to bring him up. There is
|
|
nothing now to be done, but a work in us; this must be our care, to
|
|
look to our heart and mouth. Those that were under the law were to do
|
|
all themselves, <I>Do this, and live;</I> but the gospel discovers the
|
|
greatest part of the work done already, and what remains cut short in
|
|
righteousness, salvation offered upon very plain and easy terms,
|
|
brought to our door, as it were, in the word which is nigh us. It is in
|
|
our mouth--we are reading it daily; it is in our heart--we are, or should
|
|
be, thinking of it daily. Even <I>the word of faith;</I> the gospel and
|
|
the promise of it, called the word of faith because it is the object of
|
|
faith about which it is conversant, the word which we believe;--because
|
|
it is the precept of faith, commanding it, and making it the great
|
|
condition of justification;--and because it is the ordinary means by
|
|
which faith is wrought and conveyed. Now what is this word of faith? We
|
|
have the tenour of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:9,10"><I>v.</I> 9, 10</A>,
|
|
|
|
the sum of the gospel, which is plain and easy enough. Observe,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> What is promised to us: <I>Thou shalt be saved.</I> It is
|
|
salvation that the gospel exhibits and tenders--saved from guilt and
|
|
wrath, with the salvation of the soul, an eternal salvation, which
|
|
Christ is the author of, a Saviour to the uttermost.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> Upon what terms.</P>
|
|
|
|
<P>
|
|
|
|
<I>a.</I> Two things are required as conditions of
|
|
salvation:--
|
|
|
|
(<I>a.</I>) <I>Confessing the Lord Jesus</I>--openly professing relation
|
|
to him and dependence on him, as our prince and Saviour, owning
|
|
Christianity in the face of all the allurements and affrightments of
|
|
this world, standing by him in all weathers. Our Lord Jesus lays a
|
|
great stress upon this confessing of him before men; see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:32,33">Matt. x. 32, 33</A>.
|
|
|
|
It is the product of many graces, evinces a great deal of self-denial,
|
|
love to Christ, contempt of the world, a mighty courage and resolution.
|
|
It was a very great thing, especially, when the profession of Christ or
|
|
Christianity hazarded estate, honour, preferment, liberty, life, and
|
|
all that is dear in this world, which was the case in the primitive
|
|
times.
|
|
|
|
(<I>b.</I>) <I>Believing in the heart that God raised him from the
|
|
dead.</I> The profession of faith with the mouth, if there be not the
|
|
power of it in the heart, is but a mockery; the root of it must be laid
|
|
in an unfeigned assent to the revelation of the gospel concerning
|
|
Christ, especially concerning his resurrection, which is the
|
|
fundamental article of the Christian faith, for thereby he was declared
|
|
to be the Son of God with power, and full evidence was given that God
|
|
accepted his satisfaction.</P>
|
|
|
|
<P>
|
|
|
|
<I>b.</I> This is further illustrated
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:10"><I>v.</I> 10</A>),
|
|
|
|
and the order inverted, because there must first be faith in the heart
|
|
before there can be an acceptable confession with the mouth.
|
|
|
|
(<I>a.</I>) Concerning faith: It is <I>with the heart that man
|
|
believeth,</I> which implies more than an assent of the understanding,
|
|
and takes in the consent of the will, an inward, hearty, sincere, and
|
|
strong consent. It is not believing (not to be reckoned so) if it be
|
|
not with the heart. This is <I>unto righteousness.</I> There is the
|
|
righteousness of justification and the righteousness of sanctification.
|
|
Faith is to both; it is the condition of our justification
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+5:1"><I>ch.</I> v. 1</A>),
|
|
|
|
and it is the root and spring of our sanctification; in it it is begun;
|
|
by it it is carried on,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+15:9">Acts xv. 9</A>.
|
|
|
|
(<I>b.</I>) Concerning profession: It is with <I>the mouth that
|
|
confession is made</I>--confession to God in prayer and praise
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:6"><I>ch.</I> xv. 6</A>),
|
|
|
|
confession to men by owning the ways of God before others, especially
|
|
when we are called to it in a day of persecution. It is fit that God
|
|
should be honoured with the mouth, for he made man's mouth
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+4:11">Exod. iv. 11</A>),
|
|
|
|
and at such a time has promised to give his faithful people a <I>mouth
|
|
and wisdom,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+21:15">Luke xxi. 15</A>.
|
|
|
|
It is part of the honour of Christ that every tongue shall confess,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+2:11">Phil. ii. 11</A>.
|
|
|
|
And this is said to be <I>unto salvation,</I> because it is the
|
|
performance of the condition of that promise,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+10:32">Matt. x. 32</A>.
|
|
|
|
Justification by faith lays the foundation of our title to salvation;
|
|
but by confession we build upon that foundation, and come at last to
|
|
the full possession of that to which we were entitled. So that we have
|
|
here a brief summary of the terms of salvation, and they are very
|
|
reasonable; in short this, that we must devote, dedicate, and give up,
|
|
to God, our souls and our bodies--our souls in believing with the
|
|
heart, and our bodies in confessing with the mouth. This do, and thou
|
|
shalt live. For this
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:11"><I>v.</I> 11</A>)
|
|
|
|
he quotes
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+28:16">Isa. xxviii. 16</A>,
|
|
|
|
<I>Whosoever believeth on him shall not be ashamed;</I> <B><I>ou
|
|
kataischynthesetai.</I></B> That is,
|
|
|
|
[<I>a.</I>] He will not be ashamed to own that Christ in whom he
|
|
trusts; he that believes in the heart will not be ashamed to confess
|
|
with the mouth. It is sinful shame that makes people deny Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+8:38">Mark viii. 38</A>.
|
|
|
|
He that believeth will not make haste (so the prophet has it)--will not
|
|
make haste to run away from the sufferings he meets with in the way of
|
|
his duty, will not be ashamed of a despised religion.
|
|
|
|
[<I>b.</I>] He shall not be ashamed of his hope in Christ; he shall not
|
|
be disappointed of his end. It is our duty that we must not, it is our
|
|
privilege that we shall not, be ashamed of our faith in Christ. He
|
|
shall never have cause to repent his confidence in reposing such a
|
|
trust in the Lord Jesus.</P>
|
|
|
|
<A NAME="Ro10_12"> </A>
|
|
<A NAME="Ro10_13"> </A>
|
|
<A NAME="Ro10_14"> </A>
|
|
<A NAME="Ro10_15"> </A>
|
|
<A NAME="Ro10_16"> </A>
|
|
<A NAME="Ro10_17"> </A>
|
|
<A NAME="Ro10_18"> </A>
|
|
<A NAME="Ro10_19"> </A>
|
|
<A NAME="Ro10_20"> </A>
|
|
<A NAME="Ro10_21"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Importance of Preaching the Gospel; Perverseness of Israel.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 58.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
13 For whosoever shall call upon the name of the Lord shall be
|
|
saved.
|
|
14 How then shall they call on him in whom they have not
|
|
believed? and how shall they believe in him of whom they have not
|
|
heard? and how shall they hear without a preacher?
|
|
15 And how shall they preach, except they be sent? as it is
|
|
written, How beautiful are the feet of them that preach the
|
|
gospel of peace, and bring glad tidings of good things!
|
|
16 But they have not all obeyed the gospel. For Esaias saith,
|
|
Lord, who hath believed our report?
|
|
17 So then faith <I>cometh</I> by hearing, and hearing by the word
|
|
of God.
|
|
18 But I say, Have they not heard? Yes verily, their sound went
|
|
into all the earth, and their words unto the ends of the world.
|
|
19 But I say, Did not Israel know? First Moses saith, I will
|
|
provoke you to jealousy by <I>them that are</I> no people, <I>and</I> by a
|
|
foolish nation I will anger you.
|
|
20 But Esaias is very bold, and saith, I was found of them that
|
|
sought me not; I was made manifest unto them that asked not after
|
|
me.
|
|
21 But to Israel he saith, All day long I have stretched forth
|
|
my hands unto a disobedient and gainsaying people.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:11">Col. iii. 11</A>.
|
|
|
|
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:
|
|
<I>There is no difference.</I> For the proof of this he urges two
|
|
arguments:--</P>
|
|
|
|
<P>
|
|
|
|
I. That God is the same to all: <I>The same Lord over all is rich unto
|
|
all.</I> 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, <I>The Lord, the
|
|
Lord god, gracious and merciful,</I> 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 <I>to all that call
|
|
upon him.</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+36:37">Ezek. xxxvi. 37</A>),
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
II. That the promise is the same to all
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:13"><I>v.</I> 13</A>):
|
|
|
|
<I>Whoever shall call</I>--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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joe+2:32">Joel ii. 32</A>.
|
|
|
|
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,</P>
|
|
|
|
<P>
|
|
|
|
1. How necessary it was that the gospel should be preached to the
|
|
Gentiles,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:14,15"><I>v.</I> 14, 15</A>.
|
|
|
|
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.) <I>They cannot call on him in whom they have not believed.</I>
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+11:6">Heb. xi. 6</A>.
|
|
|
|
Till they believed the true God, they were calling upon idols, O Baal,
|
|
hear us.
|
|
|
|
(2.) <I>They cannot believe in him of whom they have not heard.</I>
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+20:31">John xx. 31</A>):
|
|
|
|
<I>These things are written that you may believe.</I> But hearing only
|
|
is mentioned, as the more ordinary and natural way of receiving
|
|
information.
|
|
|
|
(3.) <I>They cannot hear without a preacher;</I> 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.) <I>They cannot preach except they be sent,</I> 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 <I>pray that he would send
|
|
forth labourers,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:38">Matt. ix. 38</A>.
|
|
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
2. How welcome the gospel ought to be to those to whom it was preached,
|
|
because it showed the way to salvation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:15"><I>v.</I> 15</A>.
|
|
|
|
For this he quotes
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+52:7">Isa. lii. 7</A>.
|
|
|
|
The like passage we have,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Na+1:15">Nah. i. 15</A>,
|
|
|
|
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 <I>the gospel of peace;</I> it is the
|
|
word of reconciliation between God and man. <I>On earth peace,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:14">Luke ii. 14</A>.
|
|
|
|
Or, peace is put in general for all good; so it is explained here; it
|
|
is <I>glad tidings of good things.</I> 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 <I>bring
|
|
these glad tidings;</I> to <I>evangelize peace</I> (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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+2:13">Luke ii. 13</A>,
|
|
|
|
&c.
|
|
|
|
(3.) How acceptable they should therefore be to the children of men for
|
|
their work's sake: <I>How beautiful are the feet,</I> 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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+28:9">Matt. xxviii. 9</A>.
|
|
|
|
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. <I>How beautiful!</I> namely, in the
|
|
eyes of those that hear them. Those that welcome the message cannot but
|
|
love the messengers. See
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+5:12,13">1 Thess. v. 12, 13</A>.</P>
|
|
|
|
<P>
|
|
|
|
3. He answers an objection against all this, which might be taken from
|
|
the little success which the gospel had in many places
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:16"><I>v.</I> 16</A>):
|
|
|
|
<I>But they have not all obeyed the gospel.</I> 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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:1">Isa. liii. 1</A>):
|
|
|
|
<I>Who hath believed our report?</I> 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. <I>Lord, who hath believed,</I> &c. In answer to
|
|
this,</P>
|
|
|
|
<P>
|
|
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(1.) He shows that the word preached is the ordinary means of working
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faith
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:17"><I>v.</I> 17</A>):
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<I>So then,</I> <B><I>ara</I></B>--<I>however;</I> though many that
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hear do not believe, yet those that believe have first heard. <I>Faith
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cometh by hearing.</I> It is the summary of what he had said before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:14"><I>v.</I> 14</A>.
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The beginning, progress, and strength of faith, are by hearing. The
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word of God is therefore called <I>the word of faith:</I> it begets and
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nourishes faith. God gives faith, but it is by the word as the
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instrument. <I>Hearing</I> (that hearing which works faith) is <I>by
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the word of God.</I> It is not hearing the enticing words of man's
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wisdom, but hearing the word of God, that will befriend faith, and
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hearing it as the word of God. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:13">1 Thess. ii. 13</A>.</P>
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<P>
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(2.) That those who would not believe the report of the gospel, yet,
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having heard it, were thereby left inexcusable, and may thank
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themselves for their own ruin,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:18"><I>v.</I> 18</A>,
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<I>to the end.</I></P>
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<P>
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[1.] The Gentiles have heard it
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:18"><I>v.</I> 18</A>):
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<I>Have they not heard?</I> Yes, more or less, they have either heard
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the gospel, or at least heard of it. <I>Their sound went into all the
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earth;</I> not only a confused sound, but their <I>words</I> (more
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distinct and intelligible notices of these things) are <I>gone unto the
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ends of the world.</I> The commission which the apostles received runs
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thus: <I>Go you into all the world--preach to every creature--disciple
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all nations;</I> and they did with indefatigable industry and wonderful
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success pursue that commission. See the extent of Paul's province,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+15:19"><I>ch.</I> xv. 19</A>.
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To this remote island of Britain, one of the utmost corners of the
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world, not only the sound, but the words, of the gospel came within a
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few years after Christ's ascension. It was in order to this that the
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gift of tongues was at the very first poured so plentifully upon the
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apostles,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:1-47">Acts ii</A>.
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In the expression here he plainly alludes to
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+19:4">Ps. xix. 4</A>,
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which speaks of the notices which the visible works of God in the
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creation give to all the world of the power and Godhead of the Creator.
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As under the Old Testament God provided for the publishing of the work
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of creation by the sun, moon, and stars, so now for the publishing of
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the work of redemption to all the world by the preaching of gospel
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ministers, who are therefore called <I>stars.</I></P>
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<P>
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[2.] The Jews have heard it too,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:19-21"><I>v.</I> 19-21</A>.
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For this he appeals to two passages of the Old Testament, to show how
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inexcusable they are too. <I>Did not Israel know</I> that the Gentiles
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were to be called in? They might have known it from Moses and
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Isaiah.</P>
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<P>
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<I>First,</I> One is taken from
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+32:21">Deut. xxxii. 21</A>,
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<I>I will provoke you to jealousy.</I> The Jews not only had the offer,
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but saw the Gentiles accepting it and benefitted by that acceptance,
|
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witness their vexation at the event. They had the refusal: <I>To you
|
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first,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+3:26">Acts iii. 26</A>.
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In all places where the apostles came still the Jews had the first
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offer, and the Gentiles had but their leavings. If one would not,
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another would. Now this provoked them to jealousy. They, as the elder
|
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brother in the parable
|
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+15:1-32">Luke xv.</A>)
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envied the reception and entertainment of the prodigal Gentiles upon
|
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their repentance. The Gentiles are here called <I>no people,</I> and
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|
<I>a foolish nation,</I> that is, not the professing people of God. How
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|
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,
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:45,17:5,13">Acts xiii. 45; xvii. 5, 13</A>,
|
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and especially
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+22:22">Acts xxii. 22</A>.
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|
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.</P>
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<P>
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|
<I>Secondly,</I> Another is taken from
|
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|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+65:1,2">Isa. lxv. 1, 2</A>,
|
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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,</P>
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<P>
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|
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|
<I>a.</I> Of the preventing grace and favour of God in the reception
|
|
and entertainment of the Gentiles
|
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|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:20"><I>v.</I> 20</A>):
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|
<I>I was found of those that sought me not.</I> 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?</P>
|
|
|
|
<P>
|
|
|
|
<I>b.</I> Of the obstinacy and perverseness of Israel, notwithstanding
|
|
the fair offers and affectionate invitations they had,
|
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|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+10:21"><I>v.</I> 21</A>.
|
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|
|
Observe,</P>
|
|
|
|
<P>
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|
|
|
(<I>a.</I>) God's great goodness to them: <I>All day long I have
|
|
stretched forth my hands.</I>
|
|
|
|
[<I>a.</I>] His offers: <I>I have stretched forth my hands,</I>
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+26:1">Acts xxvi. 1</A>),
|
|
|
|
or desire acceptance,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:24">Prov. i. 24</A>.
|
|
|
|
Christ was crucified with his hands stretched out. <I>Stretched forth
|
|
my hands</I> as offering reconciliation--come let us shake hands and be
|
|
friends; and our duty is to give the hand to him,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+30:8">2 Chron. xxx. 8</A>.
|
|
|
|
[<I>b.</I>] His patience in making these offers: <I>All day long.</I>
|
|
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.</P>
|
|
|
|
<P>
|
|
|
|
(<I>b.</I>) Their great badness to him. They were a <I>disobedient
|
|
gainsaying people.</I> 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.</P>
|
|
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