17.) In hours of dire distress and great heaviness of spirit, of which I know enough, I prove the power of faith in Jesus. or who hath first liven to him, and it shall be recompensed unto him again? (that is, to bring Christ down from above:) 7 Or, Who shall descend into the deep? Click to enable/disable _gat_* - Google Analytics Cookie. They tried him many ways with their blessed experience, of which you and I have got cart-loads, perhaps waggon-loads; but he could not be drawn out of his one firm position. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach: Paul refers to Deuteronomy 30:14. No longer does the question exist of requiring an expiation. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? Rema is different from the law or works of the law because faith informs "the word.". It is no longer a question of man's guilt, but of his nature. If God had absolutely cast away His people, would there be such mercy? First, then, a man to be a Christian must have a sense of the utter uniqueness of Jesus Christ. For Isaiah said, Lord, who has believed our report? For Christ is the end of the whole system of law. I wonder what my response would be if I came home in the evening and said, "Honey, I have decided to take you out for dinner tonight, thought we would go out and get prime rib." Now as to the test of death. It is our duty truly and earnestly to desire the salvation of our own. It is not a mystical, obscure thing; it is near and familiar. We are as full of evil as an egg is full of meat, and our heart is like a cage of unclean birds. Uttering a wish of evil against somebody or a thing. Of course, it could hardly be the law: that was the boast of Israel. The weak are not to judge the strong, and the strong are not to despise the weak. Say not even in thy heart that by these doings or feelings thou canst be saved. The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Moses claimed for the law which God had given to the people through him that it was clear, and within the range of their knowledge and understanding. Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. An Italian gentleman, who has known me since I have been at Mentone, was asked, "Are you a Catholic?" , , The word, that is, the word of faith is nigh thee. In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. I want to preach that same gospel this morning, in the hope that in after days this word may be scattered far and wide, and some Jack the Huckster, or some other like him, may find himself to be utterly empty and undone, and may then know that Christ is ordained to be his salvation. If ever we are to bring men to the Christian faith, our attitude must be the same. In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ, a description of the grace of faith, in the nature, use, and means of it, and several testimonies concerning the calling of the Gentiles; and whereas the apostle knew that this, as well as what he had said in the latter part of the preceding chapter, that the Jews had not attained to the law of righteousness, but stumbled at the stumbling stone, would be offensive to his countrymen the Jews; wherefore that it might appear that he said this not out of disaffection and ill will to them, he declares his sincere regard unto them, and the great respect he had for them, by calling them "brethren", by expressing his good will to them, by praying for the salvation of them, Ro 10:1, by bearing testimony of their zeal for God, Ro 10:2, though he faithfully observes to them, that it was an ignorant zeal, of which ignorance he gives an instance, Ro 10:3, particularly in the attribute of God's righteousness; from which ignorance arose all their misconduct in religious things, especially in the article of justification; hence they sought to be justified by their own righteousness, and rejected the righteousness of Christ, and then points out to them the true end of the law, for righteousness which is Christ, Ro 10:4, which if they had known would have set them right, and which is another instance of their ignorant and misguided zeal: this leads him on to what he had in view, which was to give an account of the two righteousnesses he had suggested in the latter part of the former chapter, the righteousness of the law, which the Jews sought for and found not, and the righteousness of faith, which the Gentiles without seeking for enjoyed; and this account he gives in the words of Moses, for whom they had the greatest regard: the description of the former is given in his words, in Ro 10:5, which suggest the impossibility of keeping the law, and obtaining life by it, and therefore it is a vain thing to seek for righteousness by the works of it; the latter is described, Ro 10:6,7, by the certainty of it, being wrought out by Christ, who came down from heaven, fulfilled the law, and died, and rose again from the dead; and by the plainness and evidence of it, as revealed in the Gospel, Ro 10:8, the sum of which Gospel is, that whoever believes in Christ and confesses him shall be saved, Ro 10:9, which faith and confession, when genuine, are with the heart and mouth agreeing together; the consequences of which are righteousness and salvation, comfortably apprehended and enjoyed, Ro 10:10, and that the above is the sum of the Gospel, and that there is such a connection between faith and righteousness, and between confession and salvation, is confirmed, Ro 10:11, by a testimony from the prophet, Isa 28:16, which being expressed in such a general manner, as to extend to every believer, whether Jew or Gentile, reasons are given, Ro 10:12, in support of such an explanation of that passage, taken from the equal condition of all, there being no difference between them naturally, from the universal dominion of God over them, and from his liberal communication of grace and goodness to all that call upon him; which last reason is confirmed, Ro 10:13, by a passage of Scripture in Joe 2:32, on occasion of which, the apostle proceeds to treat of the calling of the Gentiles, and of the means of it, the preaching of the Gospel, which was necessary to it, which is made out by a train of reasoning after this manner; that seeing salvation is only of such that call upon the name of the Lord, and there could be no calling upon him without believing in him, and no believing without hearing, and no hearing without preaching, and no preaching without mission, which is proved by a citation out of Isa 52:7, and no success in preaching, when sent, without the exertions of efficacious grace, as appears from the case of the Jews, who had the ministration of the Gospel to them by Isaiah, and yet all did not believe it; as is evident from Isa 53:1, and seeing the conclusion of which is, that faith comes by preaching, and preaching by the order and command of God, Ro 10:14-17, it follows, that it was proper that ministers should be sent, and the Gospel preached to the Gentiles, and that attended with power, in order that they should believe in the Lord, and call upon his name and be saved; and which method God had taken, and which he had foretold he would take, in the prophecies of the Old Testament, and which were now fulfilling: that the Gospel was preached to them, and they heard it, were matters of fact, and were no other than what should be, or might be concluded, from Ps 19:4, cited, Ro 10:18, and that the Jews could not be ignorant of the calling of the Gentiles is clear, first from the words of Moses, De 32:21, which the apostle produces, Ro 10:19, and from a passage in the prophecy of Isa 65:1. No, He has already come and brought salvation down from heaven to men. Be nothing; be nobody; and trust Him. All the world was guilty before God. Jesus has already come to the earth and brought us the information we need to serve God and find heaven. What he meant was: "Christ is the end of legalism." Verse 20. Its remarkable that Paul found something good to say about these Jewish people who persecuted him so mercilessly. The information in this verse is a rather loose quotation from Deuteronomy 30:12-14 (it would be best to read these verses). Salem Media Group. Paul does not raise the possibility of the message being read. Many times people say, "Oh, I wish I had more faith," and I think that oftentimes we almost insult God by our lack of faith.I have heard people pray, "Oh, Lord, help me to believe. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Ask those who have seen them die. He at the same time unfolds the essential difference between the righteousness of faith and that of law. Verse Romans 10:8. Christianity is belief plus confession; it involves witness before men. Conceivably, God could have chosen any means for the message of salvation to come, such as angelic messengers or directly working without a human preacher. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. He says, "If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." But I say, did Israel not know? Thither He shall come, and thence, go forth. Upon our believing, that is, our humble consent to the terms of the gospel, we become interested in Christ's satisfaction, and so are justified through the redemption that is in Jesus. Directions for our behaviour, as members of civil society, Rom. They beat up on him the other day. For I bear them witness that they have a zeal for God, but not according to knowledge. ** In Park-street early in my ministry I told the story, and it did my friend good, and helped to rest his soul all those years ago, so that he remembered it and repeated it at the last. (that is, to bring up Christ again from the dead.) "Always remember to keep your voice down," said another. The information in verse 6 may be contrasted with many modern religious claims. The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? When we confess the Lord Jesus, we agree with what God said about Jesus, and with what Jesus said about Himself. Consequently the call of God, and not the birth simply makes the real difference. No man among us doubts that if he had performed the law of God the Lord would give him life; but it is equally certain that if we have believed in the Lord Jesus Christ we have eternal lire. Cold desires do but beg denials; we must even breathe out our souls in every prayer. the top and bottom of such an ascent must be, "to bring Christ down." That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To the contrary, the salvation of God is as near them as their own mouths and hearts. 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