Romans 10

of sin, righteousness, or justification, Christ is the end of the law for this justification to every one that believeth on him, as dying for their offenses, and rising again for their justification, having made peace through the blood of his cross. Therefore every Jew who rejected Christ rejected salvation, and that very salvation which the law witnessed and required, and which could not be had but through Christ alone. Verse 5 For Moses describeth the righteousness which is of the law - The place to which the apostle refers, seems to be Lev 18:5 : Ye shall therefore keep my statutes and my judgments; which if a man do, he shall live in them. These words seem to be spoken in answer to an objection which might be made by a Jew: "Did not Moses give us a law, the observance of which should secure our salvation?" Such a law Moses undoubtedly gave, and that law promises life to those who perform its precepts: but who can plead for life on this ground, who rejects that Christ who is the end of the law? No man ever did, nor ever can, fulfill that law, so as to merit salvation by the performance of it: for, as all have sinned and come short of the glory of God, they are all under the curse of the law, which says: Cursed is every one who continueth not in all the things that are written in the book of the law to do them, Deu 27:26 ; Gal 3:10 ; therefore by the deeds of this law none can be justified, because all are in a state of condemnation for transgressions already committed against it. If, therefore, there were not such a provision as is made by the death of Christ, no soul could be saved. Verse 6 But the righteousness which is of faith - As it is most evident that there can be no justification by works, as all are sinful and all in a guilty state; if God will grant salvation at all, it must be by faith: but faith must have an object and a reason for its exercise; the object is Jesus Christ - the reason is the infinite merit of his passion and death. Who shall ascend unto heaven? etc. - As Christ is the end of the law for justification to every one that believes, no observance of the law can procure him. Who, by the practice of the law, can bring Christ down from heaven? or, when brought down, and crucified and buried, as a sacrifice for sin, who can bring him up again from the dead? And both his death and resurrection are essentially necessary for the salvation of a lost world. Or the sense of the apostle may be this: They who will not believe in Christ crucified must in effect be seeking another Messiah to come down from heaven with a different revelation; or they who will not credit the doctrine that we preach concerning his resurrection seem in effect to say, Christ yet remains to be raised from the dead, and reign over the Jews as a mighty secular sovereign, subjecting the Gentile world to the sway of his righteous scepter. Verse 8 But what saith it? The word is nigh thee - There is no occasion to seek high or low for the saving power; the word of reconciliation is nigh. The way of salvation is now both plain and easy. The law is magnified and made honorable by the death of Christ; and the doctrine of faith in his death and resurrection is fully proclaimed, and amply proved to be effectual to the purpose for which it was revealed. By the preaching of the Gospel the doctrine of salvation is nigh thee, and the saving influence is at hand: it is in thy mouth, easy to be understood, easy to be professed: and in thy heart, if thou art upright before God, sincerely desiring to be saved on his own terms, not striving to establish thy own method of justification by the law, which must for ever be ineffectual, but submitting to the method of justification which God has devised. Verse 9 That if thou shalt confess, etc. - Acknowledge the Lord Jesus Christ as the only Savior. Believe in thy heart that he who died for thy offenses has been raised for thy justification; and depend solely on him for that justification, and thou shalt be saved. Verse 10 For with the heart man believeth, etc. - And be sincere in this: for with the heart, duly affected with a sense of guilt, and of the sufficiency of the sacrifice which Christ has offered, man believeth unto righteousness, believeth to receive justification; for this is the proper meaning of the term here, and in many other parts of this epistle; and with the mouth confession is made unto salvation. He who believes aright in Christ Jesus will receive such a full conviction of the truth, and such an evidence of his redemption, that his mouth will boldly confess his obligation to his Redeemer, and the blessed persuasion he has of the remission of all his sins through the blood of the cross. One grand object of the apostle is to show the simplicity of the Gospel scheme of salvation; and at the same time, its great efficacy, it is simple, and very unlike the law, which was full of rites, ordinances, ceremonies, etc., each of which required to be perfectly fulfilled: and yet, after all, even those who had the utmost zeal for God, and, as conscientiously as possible, observed all the precepts of the law, had not attained to justification nor peace of conscience. Whereas both Jews and Gentiles, who had believed on the Lord Jesus according to the simple declarations of the Gospel, were freely justified from all things from which they could not be justified by the law of Moses: and they had the witness in themselves that they were passed from death to life. 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 note on Rom 1:16 . Verse 12 For there is no difference between the Jew and the Greek - All are equally welcome to this salvation. Here the Jew has no exclusive privilege; and from this the Greek is not rejected. One simple way of being saved is proposed to all, viz. faith in the Lord Jesus Christ; because he is the same Lord who has made all and governs all, and is rich in mercy to all that call upon him. Verse 13 For whosoever shall call, etc. - Nor shall any one who hears this doctrine of salvation, and credits it as he is commanded, be permitted to pray or supplicate the throne of grace in vain: for the Prophet Joel hath declared, Joe 2:32 : Whosoever shall call upon, invoke, the name of the Lord Jesus Christ, the Savior of sinners, shall be saved - shall have his guilt pardoned, his heart purified; and if he abide in the faith, rooted and grounded in him, showing forth the virtues of him who was called him out of darkness into his marvellous light, he shall be saved with all the power of an eternal life. "Believing in Christ, or God, Rom 10:11 , and calling upon God, Rom 10:12-14 , are in effect the same thing; as calling upon God necessarily connects and supposes faith in him: and he who duly believes in Christ has such a sense of his dependence upon Divine grace, that he looks unto God and trusts in his power and goodness alone for happiness: which is the true religion of the Gospel." Dr. Taylor. It is evident that St. Paul understood the text of Joel as relating to our blessed Lord; and therefore his word κυριος must answer to the prophet's word יהוה Yehovah, which is no mean proof of the Godhead of Jesus Christ. If the text be translated, Whosoever shall invoke in the name of the Lord, which translation יקרא בשם יהוה yikra beshem Yehovah will certainly bear, yet still the term Yehovah, the incommunicable name, is given to Christ; because invoking in the name signifies soliciting one in the name or on the account of another. He who is invoked is God; he, in whose name he is invoked, is Jesus Christ, who is here called Yehovah. He who asks mercy from God, in the name and for the sake of Jesus Christ, shall get his soul saved. Verse 14 How then shall they call on him - As the apostle had laid so much stress on believing in order to salvation, and as this doctrine, without farther explanation, might be misunderstood, it was necessary to show how this faith was produced; and therefore he lays the whole doctrine down in a beautifully graduated order. 1. There can be no salvation without the Gospel: a dispensation of mercy and grace from God alone, here called, Rom 10:15 , the Gospel of peace; glad tidings of good things. 2. This must be preached, proclaimed in the world for the obedience of faith. 3. None can effectually preach this unless he have a Divine mission; for how shall they preach except they be Sent, Rom 10:15 . The matter must come from God; and the person mho proclaims it must have both authority and unction from on high. 4. This Divinely-commissioned person must be heard: it is the duty of all, to whom this message of salvation is sent, to hear it with the deepest reverence and attention. 5. What is heard must be credited; for they who do not believe the Gospel as the record which God has given of his Son cannot be saved, Rom 10:14 . 6. Those who believe must invoke God by Christ, which they cannot do unless they believe in him; and in this way alone they are to expect salvation. Professing to believe in Christ, without earnest, importunate prayer for salvation, can save no man. All these things the apostle lays down as essentially necessary; and they all follow from his grand proposition, Whosoever shall call upon the name of the Lord shall be saved. But, says the apostle, How shall they Call upon 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? And how shall they Preach except they be sent? And with what message which can bring salvation can they be sent, but with the Gospel of Peace, the Glad Tidings Of Good Things. When, therefore, there is: 1st, a proper Message; 2ndly, a proper Messenger; 3rdly, the message Preached, proclaimed, or properly delivered by him; 4thly, the proclamation properly Heard and attentively considered by the people; 5thly, the message which they have heard, conscientiously Believed; 6thly, the name of the Lord Jesus, by whom alone this salvation is provided, most fervently Invoked; then, 7thly, salvation, or redemption from sin and misery, and the enjoyment of peace and happiness, will be the result of such calling, believing, hearing, preaching, sending, and message sent: - and thus the doctrine of salvation by grace through faith is guarded from abuse. Verse 15 How beautiful are the feet of them that preach - Dr. Taylor remarks on this quotation, which is taken from Isa 52:7 , that "feet are variously used in Scripture, and sometimes have respect to things internal and spiritual. For as the life of man and the practice of piety are compared to walking, Psa 1:1 , so his feet may signify the principles on which he acts, and the dispositions of his mind. Ecc 5:1 : Keep thy foot when thou goest to the house of God. Agreeably to this, the feet of the messengers in Isaiah and of the apostles in this verse, may signify the validity of their mission - the authority upon which they acted, and any character or qualifications with which they were invested." Verse 16 But they have not all obeyed the Gospel - This seems to be the objection of a Jew; as if he had said: A Divine mission would be attended with success; whereas there are numbers who pay no attention to the glad tidings you preach. To this the apostle answers, that the Spirit of God, by Isaiah, Isa 53:1 , foretold it would be so, even in the case of the Jews themselves, where he said, Lord, who hath believed our report? For although God brings the message of salvation to men, he does not oblige them to embrace it. It is proposed to their understanding and conscience; but it does not become the means of salvation unless it be affectionately credited. Verse 17 So then faith cometh by hearing - Preaching the Gospel is the ordinary means of salvation; faith in Christ is the result of hearing the word, the doctrine of God preached. Preaching, God sends; if heard attentively, faith will be produced; and if they believe the report, the arm of the Lord will be revealed in their salvation. Verse 18 But I say, have they not heard? - But to return to the objection: You say they have not all Believed; I ask: Have they not all Heard? Have not the means of salvation been placed within the reach of every Jew in Palestine, and within the reach of all those who sojourn in the different Gentile countries where we have preached the Gospel, as well to the Jews as to the Gentiles themselves? Yes: for we may say of the preaching of the Gospel what the psalmist has said ( Psa 19:4 ) of the heavenly bodies: Their sound went into all the earth, and their words unto the ends of the world. As the celestial luminaries have given testimony of the eternal power and Godhead of the Deity to the habitable world, the Gospel of Christ has borne testimony to his eternal goodness and mercy to all the land of Palestine, and to the whole Roman empire. There is not a part of the promised land in which these glad tidings have not been preached; and there is scarcely a place in the Roman empire in which the doctrine of Christ crucified has not been heard: if, therefore, the Jews have not believed, the fault is entirely their own; as God has amply furnished them with the means of faith and of salvation. In Psa 19:4 , the psalmist has קום kauuam, their line, which the Septuagint, and the apostle who quotes from them, render φθογγος, sound; and hence some have thought that the word in the Psalm was originally קולם kolam, voice. But that קו kau is used for word or speech is sufficiently evident from Isa 28:10 , line upon line, precept upon precept, etc., where קו is analogous to word or direction. It is very remarkable that these words of David, quoted by St. Paul, are mentioned in Sohar. Genes. fol. 9, where it is said: עבדי משיחא אינון מלין Abdey mashicha innun millin. "These words are the servants of the Messiah, and measure out both the things above and the things beneath." To this notion of them the apostle may refer in his use of them in this place, and to a Jew the application would be legitimate. Verse 19 But I say, Did not Israel know? - You object to this preaching among the Gentiles; but is not this according to the positive declaration of God? He, foreseeing your unbelief and rebellion, said by Moses, Deu 32:21 , I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. As you have provoked me to jealousy with worshipping those that are no gods, I will provoke you to jealousy by those which are no people. This most evidently refers to the calling or inviting of the Gentiles to partake of the benefits of the Gospel; and plainly predicts the envy and rage which would be excited in the Jews, in consequence of those offers of mercy made to the Gentiles. Verse 20 But Esaias (the Greek orthography for Isaiah) is very bold - Speaks out in the fullest manner and plainest language, Isa 65:1 , notwithstanding the danger to which such a declaration exposed him, among a crooked, perverse, and dangerous people: I was found of them that sought me not; I put my salvation in the way of those (the Gentiles) who were not seeking for it, and knew nothing of it: thus, the Gentiles which followed not after righteousness have attained to the law of righteousness, Rom 9:30 , and they have found that redemption which the Jews have rejected. Verse 21 But to Israel he saith - In the very next verse, ( Isa 65:2 ), All day long have I stretched forth my hands, manifesting the utmost readiness and willingness to gather them all together under my protecting care; but I stretched forth my hands in vain, for they are a disobedient and gainsaying people. They not only disobey my command, but they gainsay and contradict my prophets. Thus the apostle proves, in answer to the objection made Rom 10:16 , that the infidelity of the Jews was the effect of their own obstinacy; that the opposition which they are now making to the Gospel was foretold and deplored 700 years before; and that their opposition, far from being a proof of the insufficiency of the Gospel, proved that this was the grand means which God had provided for their salvation; and having rejected this, they could expect no other. And this gives the apostle opportunity to speak largely concerning their rejection in the following chapter. I. In the preceding chapter are several quotations from the law, the prophets, and the Psalms; and as the apostle seems to take them with considerable latitude of meaning, it has been thought that he only uses their words as being well calculated to express his sense, without paying any attention to their original import. This principle is too lax to be introduced in such solemn circumstances. Dr. Taylor has made some judicious and useful distinctions here. After observing that, if we allow this principle, no argument can be built on any of the apostle's quotations; and that it must have been an indifferent thing with him whether he did or did not understand the Scripture - as, on this supposition, they would serve him as well without as with the true meaning - he adds: the apostle was a strict and close quoter of the Scripture; but he did not always quote them in the same manner, or for the same purpose. 1. Sometimes his intention goes no farther than using the same strong expressions, as being equally applicable to the point in hand. So, Rom 10:6-8 , he uses the words of Moses, not to prove any thing, nor as if he thought Moses spoke of the same subject, but only as intimating that the strong and lively expressions which Moses used concerning the doctrine he taught, were equally applicable to the faith of the Gospel. So, in the same manner, Rom 10:18 , he quotes Psa 19:4 , though it is likely (see the note on Rom 10:18 ) that those expressions were used by the ancient Jews in application to the Messiah as the apostle applies them. 2. Sometimes the design of the quotation is only to show that the cases are parallel: or, that what happened in his times corresponded with what happened in former days. So Rom 2:24 ; Rom 8:36 ; Rom 9:27-29 ; Rom 11:2-5 , Rom 11:8-10 ; Rom 15:21 . 3. Sometimes the quotation is only intended to explain a doctrinal point, as Rom 1:17 ; Rom 4:6-8 , Rom 4:18-21 ; Rom 9:20 , Rom 9:21 ; Rom 10:15 ; Rom 15:3 . 4. Sometimes the quotation is designed to prove a doctrinal point. Rom 3:4 , Rom 3:10-19 ; Rom 4:3-17 ; Rom 5:12-14 ; Rom 9:7 , Rom 9:9 , Rom 9:12 , Rom 9:13 , Rom 9:15 , Rom 9:17 ; Rom 10:5 , Rom 10:11 , Rom 10:13 ; Rom 12:19 , Rom 12:20 ; Rom 13:9 ; Rom 14:11 . 5. Sometimes it is the intention of the quotation to prove that something was predicted, or properly foretold in the prophetic writings, as Rom 9:25 , Rom 9:26 , Rom 9:33 ; Rom 10:16 , Rom 10:19-21 ; Rom 11:26 , Rom 11:27 ; Rom 15:9-13 . These things duly considered, it will appear that the apostle has every where shown a just regard to the true sense of the Scripture he quotes, in the view in which he quotes it. These rules may help to vindicate the quotations in all the apostolic writings. And it is evident that we cannot form a true judgment upon any quotation, unless we take in the intention of the writer, or the view in which he quotes. II. The apostle here makes a just and proper distinction between the righteousness or justification that is of the law, and that which is by faith in Christ. And, in his view of the former, shows it to be absolutely impossible; for if no man is to live thereby - to have spiritual and eternal life, but he who does these things; then salvation on that ground must be impossible; for, 1. The law makes no provision for the pardon of sin. 2. It affords no helps for the performance of duty. 3. It makes no allowances for imperfections in duty, or for imperfections is our nature. 4. Its commandments, necessarily, suppose a righteous soul, and a vigorous body; and it does not lower its claims to the fallen state of man. 5. It requires perfect obedience, not only in all things, but in all places and circumstances. The man who comes up to this standard, has ever been in it, and has never swerved from it, shall, by the law, live for ever. But no man, since the fall, ever did so or ever can do so: therefore, salvation by the works of the law is absolutely impossible. But, 1. The righteousness or justification, which is by faith, receives Christ as an atoning sacrifice, by which all past sin is pardoned. 2. Receives continual supplies of grace from Christ by the eternal Spirit, through which the man is enabled to love God with all his heart, soul, mind, and strength, and his neighbor as himself. 3. This grace is afforded in sufficient degrees suited to all places, times, and circumstances, so that no trial can happen too great to be borne, as the grace of Christ is ever at hand to support and to save to the uttermost. The law is the letter that killeth; the Gospel is the spirit that giveth life. Reader, let thy whole soul say with the apostle, Thanks be unto God for his unspeakable gift! Introduction God has not universally nor finally rejected Israel; nor are they all at present rejecters of the Gospel, for there is a remnant of true believers now, as there was in the days of the Prophet Elijah, Rom 11:1-5 . These have embraced the Gospel, and are saved by grace, and not by the works of the law, Rom 11:6 . The body of the Israelites, having rejected this, are blinded, according to the prophetic declaration of David, Rom 11:7-10 . But they have not stumbled, so as to be finally rejected; but through their fall, salvation is come to the Gentiles, Rom 11:11-14 . There is hope of their restoration, and that the nation shall yet become a holy people, Rom 11:15 , Rom 11:16 . The converted Gentiles must not exult over the fallen Jews; the latter having fallen by unbelief, the former stand by faith, Rom 11:17-20 . The Jews, the natural branches, were broken off from the true olive, and the Gentiles having been grafted in, in their place, must walk uprightly, else they also shall be cut off, Rom 11:21 , Rom 11:22 . The Jews, if they abide not in unbelief, shall be again grafted in; and when the fullness of the Gentiles is come in, the great Deliverer shall turn away ungodliness from Jacob, according to the covenant of God, Rom 11:23-27 . For the sake of their forefathers God loves them, and will again call them, and communicate His gifts to them, Rom 11:28 , Rom 11:29 . The Gospel shall he again sent to them, as it has now been sent to the Gentiles, Rom 11:30-32 . This procedure is according to the immensity of the wisdom, knowledge, and unsearchable judgments of God, who is the Creator, Preserver, and Governor of all things, and to whom all adoration is due, Rom 11:33-36 . This chapter is of the prophetic kind. It was by the spirit of prophecy that the apostle foresaw the rejection of the Jews, which he supposes in the two preceding chapters; for when he wrote the epistle they were not in fact, rejected, seeing their polity and Church were then standing. But the event has proved that he was a true prophet; for we know that in about ten or eleven years after the writing of this letter the temple was destroyed, the Jewish polity overthrown, and the Jews expelled out of the promised land, which they have never been able to recover to the present day. This, 1. confirms the arguments which the apostle had advanced to establish the calling of the Gentiles. For the Jews are, in fact, rejected; consequently, our calling is, in fact, not invalidated by any thing they suggested, relative to the perpetuity of the Mosaic dispensation. But that dispensation being wholly subverted, our title to the privileges of God's Church and people stands clear and strong; the Jewish constitution only could furnish objections against our claim; and the event has silenced every objection from that quarter. 2. The actual rejection of the Jews proves Paul to be a true apostle of Jesus Christ, and that he spoke by the Spirit of God; otherwise, he could not have argued so fully upon a case which was yet to come, and of which there was no appearance in the state of things when he wrote this epistle. And this very circumstance should induce us to pay great attention to this chapter, in which he discourses concerning the extent and duration of the rejection of his countrymen, to prevent their being insulted and despised by the Gentile Christians. (1) As to the extent of this rejection,

ROMANS Chapter 10 Verse 1. Brethren. This expression seems intended particularly for the Jews, his ancient friends, fellow-worshippers, and kinsmen, but Who had embraced the Christian faith. It is an expression of tenderness and affection, denoting his deep interest in their welfare. My heart's desire. The word "desire" (ευδοκια) means benevolence; and the expression, my heart's desire, means my earnest and sincere wish. Prayer to God. He not only cherished this feeling, but he expressed it ill a desire to God. He had no desire that his kinsmen should be destroyed; no pleasure in the appalling doctrine which he had been defending. He still wished their welfare; and could still pray for them that they might return to God. Ministers have no pleasure in proclaiming the truth that men must be lost. Even when they declare the truths of the Bible that some will be lost; when they are constrained, by the unbelief and wickedness of men, to proclaim it of them, they still can sincerely say that they seek their salvation. For Israel. For the Jewish nation. That they might be saved. This clearly refers to salvation from the sin of unbelief, and the consequences of sin in hell. It does not refer to the temporal calamities which were coming upon them, but to preservation from the eternal anger of God. Comp. Rom 11:26, 1Timm 2:4. The reasons why the apostle commences this chapter in this tender manner are the following: (1.) Because he had stated and defended one of the most offensive doctrines that could be preached to a Jew; and he was desirous to show them that it was not from any want of affection for them, but that he was urged to it by the pressure of truth. (2.) He was regarded by them as all apostate. He had abandoned them when bearing their commission, and while on his way to execute their favourite purposes, and had preached the doctrine which they had sent him to destroy. Comp. Acts 9. He had opposed them everywhere; had proclaimed their pride, self-righteousness, and crime, in crucifying their Messiah; had forsaken all that they valued--their pomp of worship, their city, and their temple; and had gone to other lands to bear the message of mercy to the nations that they despised. He was willing to show them that this proceeded from no want of affection for them, but that he still retained towards them the feelings of a Jew, and could give them credit for much that they valued themselves on, Rom 10:2. (3.) He was aware of the deep and dreadful condemnation that was coming on them. In view of that he expressed his tender regard for their welfare, and his earnest prayer to God for their salvation. And we see here the proper feelings of a minister of the gospel when declaring the most terrible of the truths of the Bible. Paul was tender, affectionate, kind; convincing by cool argument, and not harshly denouncing; stating the appalling truth, and then pouring out his earnest desires to God that he would avert the impending doom. So should the awful doctrines of religion be preached by all the ambassadors of God.Verse 2

is the end of the law for righteousness to every one that believeth. 5 For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. 6 But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above: ) 7 Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) 8 But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9 That 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. 10 For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. 11 For the scripture saith, Whosoever believeth on him shall not be ashamed. The scope of the apostle in this part of the chapter is to show the vast difference between the righteousness of the law and the righteousness of faith, and the great pre-eminence of the righteousness of faith above that of the law; that he might induce and persuade the Jews to believe in Christ, aggravate the folly and sin of those that refused, and justify God in the rejection of such refusers. I. Paul here professes his good affection to the Jews, with the reason of it ( v. 1, 2 ), where he gives them a good wish, and a good witness. 1. A good wish ( v. 1 ), a wish that they might be saved—saved from the temporal ruin and destruction that were coming upon them—saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish ( 2 Pet. iii. 9 ), desires not the death of sinners. It is our duty truly and earnestly to desire the salvation of our own. This, he says, was his heart's desire and prayer, which intimates, (1.) The strength and sincerity of his desire. It was his heart's desire; it was not a formal compliment, as good wishes are with many from the teeth outward, but a real desire. This it was before it was his prayer. The soul of prayer is the heart's desire. Cold desires do but beg denials; we must even breathe out our souls in every prayer. (2.) The offering up of this desire to God. It was not only his heart's desire, but it was his prayer. There may be desires in the heart, and yet no prayer, unless those desires be presented to God. Wishing and woulding, if that be all, are not praying. 2. A good witness, as a reason of his good wish ( v. 2 ): I bear them record that they have a zeal of God. The unbelieving Jews were the most bitter enemies Paul had in the world, and yet Paul gives them as good a character as the truth would bear. We should say the best we can even of our worst enemies; this is blessing those that curse us. Charity teaches us to have the best opinion of persons, and to put the best construction upon words and actions, that they will bear. We should take notice of that which is commendable even in bad people. They have a zeal of God. Their opposition to the gospel is from a principle of respect to the law, which they know to have come from God. There is such a thing as a blind misguided zeal: such was that of the Jews, who, when they hated Christ's people and ministers, and cast them out, said, Let the Lord be glorified ( Isa. lxvi. 5 ); nay, they killed them, and thought they did God good service, John xvi. 2 . II. He here shows the fatal mistake that the unbelieving Jews were guilty of, which was their ruin. Their zeal was not according to knowledge. It is true God gave them that law for which they were so zealous; but they might have known that, by the appearance of the promised Messiah, an end was put to it. He introduced a new religion and way of worship, to which the former must give place. He proved himself the Son of God, gave the most convincing evidence that could be of his being the Messiah; and yet they did not know and would not own him, but shut their eyes against the clear light, so that their zeal for the law was blind. This he shows further, v. 3 , where we may observe, 1. The nature of their unbelief. They have not submitted themselves to the righteousness of God, that is, they have not yielded to gospel-terms, nor accepted the tender of justification by faith in Christ, which is made in the gospel. Unbelief is a non-submission to the righteousness of God, standing it out against the gospel proclamation of indemnity. Have not submitted. In true faith, there is need of a great deal of submission; therefore the first lesson Christ teaches is to deny ourselves. It is a great piece of condescension for a proud heart to be content to be beholden to free grace; we are loth to sue sub forma pauperis—as paupers. 2. The causes of their unbelief, and these are two:—(1.) Ignorance of God's righteousness. They did not understand, and believe, and consider, the strict justice of God, in hating and punishing sin, and demanding satisfaction, did not consider what need we have of a righteousness wherein to appear before him; if they had, they would never have stood out against the gospel offer, nor expected justification by their own works, as if they could satisfy God's justice. Or, being ignorant of God's way of justification, which he has now appointed and revealed by Jesus Christ. They did not know it, because they would not; they shut their eyes against the discoveries of it, and love darkness rather. (2.) A proud conceit of their own righteousness: Going about to establish their own —a righteousness of their own devising, and of their own working out, by the merit of their works, and by their observance of the ceremonial law. They thought they needed not to be beholden to the merit of Christ, and therefore depended upon their own performances as sufficient to make up a righteousness wherein to appear before God. They could not with Paul disclaim a dependence upon this ( Phil. iii. 9 ), Not having my own righteousness. See an instance of this pride in the Pharisee, Luke xviii. 10, 11 . Compare v. 14 . III. He here shows the folly of that mistake, and what an unreasonable thing it was for them to be seeking justification by the works of the law, now that Christ had come, and had brought in an everlasting righteousness; considering, 1. The subserviency of the law to the gospel ( v. 4 ): Christ is the end of the law for righteousness. The design of the law was to lead people to Christ. The moral law was but for the searching of the wound, the ceremonial law for the shadowing forth of the remedy; but Christ is the end of both. See 2 Cor. iii. 7, and compare Gal. iii. 23 , 24 . The use of the law was to direct people for righteousness to Christ. (1.) Christ is the end of the ceremonial law; he is the period of it, because he is the perfection of it. When the substance comes, the shadow is gone. The sacrifices, and offerings, and purifications appointed under the Old Testament, prefigured Christ, and pointed at him; and their inability to take away sin discovered the necessity of a sacrifice that should, by being once offered, take away sin. (2.) Christ is the end of the moral law in that he did what the law could not do ( ch. viii. 3 ), and secured the great end of it. The end of the law was to bring men to perfect obedience, and so to obtain justification. This is now become impossible, by reason of the power of sin and the corruption of nature; but Christ is the end of the law. The law is not destroyed, nor the intention of the lawgiver frustrated, but, full satisfaction being made by the death of Christ for our breach of the law, the end is attained, and we are put in another way of justification. Christ is thus the end of the law for righteousness, that is, for justification; but it is only to every one that believeth. 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. 2. The excellency of the gospel above the law. This he proves by showing the different constitution of these two. (1.) What is the righteousness which is of the law? This he shows, v. 5 . The tenour of it is, Do, and live. Though it directs us to a better and more effectual righteousness in Christ, yet in itself, considered as a law abstracted from its respect to Christ and the gospel (for so the unbelieving Jews embraced and retained it), it owneth nothing as a righteousness sufficient to justify a man but that of perfect obedience. For this he quotes that scripture ( Lev. xviii. 5 ), You shall therefore keep my statutes and my judgments, which if a man do, he shall live in them. To this he refers likewise, Gal. iii. 12 , The man that doeth them, shall live in them. Live, that is, be happy, not only in the land of Canaan, but in heaven, of which Canaan was a type and figure. The doing supposed must be perfect and sinless, without the least breach or violation. The law which was given upon Mount Sinai, though it was not a pure covenant of works (for who then could be saved under that dispensation?) yet, that is might be the more effectual to drive people to Christ and to make the covenant of grace welcome, it had a very great mixture of the strictness and terror of the covenant of works. Now, was it not extreme folly in the Jews to adhere so closely to this way of justification and salvation, which was in itself so hard, and by the corruption of nature now become impossible, when there was a new and a living way opened? (2.) What is that righteousness which is of faith, v. 6 , &c. This he describes in the words of Moses, in Deuteronomy, in the second law (so Deuteronomy signifies), where there was a much clearer revelation of Christ and the gospel than there was in the first giving of the law: he quotes it from Deut. xxx. 11-14 , and shows, [1.] That it is not at all hard or difficult. The way of justification and salvation has in it no such depths or knots as may discourage us, no insuperable difficulties attending it; but, as was foretold, it is a high-way, Isa. xxxv. 8 . We are not put to climb for it—it is not in heaven; we are not put to dive for it—it is not in the deep. First, We need not go to heaven, to search the records there, or to enquire into the secrets of the divine counsel. It is true Christ is in heaven; but we may be justified and saved without going thither, to fetch him thence, or sending a special messenger to him. Secondly, We need not go to the deep, to fetch Christ out of the grave, or from the state of the dead: Into the deep, to bring up Christ from the dead. This plainly shows that Christ's descent into the deep, or into hades, was no more than his going into the state of the dead, in allusion to Jonah. It is true that Christ was in the grave, and it is as true that he is now in heaven; but we need not perplex and puzzle ourselves with fancied difficulties, nor must we create to ourselves such gross and carnal ideas of these things as if the method of salvation were impracticable, and the design of the revelation were only to amuse us. No, salvation is not put at so vast a distance from us. [2.] But it is very plain and easy: The word is nigh thee. When we speak of looking upon Christ, and receiving Christ, and feeding upon 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 indeed: it is in thy mouth, and in thy heart; there is no difficulty in understanding, believing, and owning it. The work thou hast to do lies within thee: the kingdom of God is within you, Luke xvii. 21 . Thence thou must fetch thy evidences, not out of the records of heaven. It is, that is, it is promised that it shall be, in thy mouth ( Isa. lix. 21 ), and in thy heart, Jer. xxxi. 33 . 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, Do this, and live; but the gospel discovers the greatest part of the work done already, and what remains cut short in righteousness, salvation offered upon very plain and easy terms, brought to our door, as it were, in the word which is nigh us. 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 the word of faith; 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, v. 9, 10 , the sum of the gospel, which is plain and easy enough. Observe, First, What is promised to us: Thou shalt be saved. 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. Secondly, Upon what terms. a. Two things are required as conditions of salvation:—( a. ) Confessing the Lord Jesus —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 Matt. x. 32, 33 . 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. ( b. ) Believing in the heart that God raised him from the dead. 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. b. This is further illustrated ( v. 10 ), and the order inverted, because there must first be faith in the heart before there can be an acceptable confession with the mouth. ( a. ) Concerning faith: It is with the heart that man believeth, 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 unto righteousness. There is the righteousness of justification and the righteousness of sanctification. Faith is to both; it is the condition of our justification ( ch. v. 1 ), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Acts xv. 9 . ( b. ) Concerning profession: It is with the mouth that confession is made —confession to God in prayer and praise ( ch. xv. 6 ), 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 ( Exod. iv. 11 ), and at such a time has promised to give his faithful people a mouth and wisdom, Luke xxi. 15 . It is part of the honour of Christ that every tongue shall confess, Phil. ii. 11 . And this is said to be unto salvation, because it is the performance of the condition of that promise, Matt. x. 32 . 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 ( v. 11 ) he quotes Isa. xxviii. 16 , Whosoever believeth on him shall not be ashamed; ou kataischynthesetai. That is, [ a. ] 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, Mark viii. 38 . 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. [ b. ] 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. Importance of Preaching the Gospel; Perverseness of Israel. ( a. d. 58.) 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 w

My prayer to God is, that they may be saved - He would not have prayed for this, had they been absolutely reprobated.

. For I bear them record. To bear record, means to be a witness; to give evidence. This, Paul was well qualified to do. He had been a Jew of the strictest order, ( Acts 26:6; Php 3:5,) and he well knew the extraordinary exertions which they put forth to obey the commands of the law. A zeal of God. A zeal for God, Thus, Jn 2:17, "The zeal of thine house hath eaten me up;" An earnest desire for the honour of the sanctuary has wholly absorbed my attention. Comp. Ps 69:9 Acts 21:20, "Thou seest, brother, how many thousands of Jews there are which believe, and they are all zealous of the law;" Acts 22:3, "And was zealous toward God as ye all are this day." Zeal for God here means passionate ardour in the things pertaining to God, or in the things of religion. In this they were doubtless, many of them, sincere; but sincerity does not of itself constitute true piety. Jn 16:2, The time cometh that whosoever killeth you will think that he, doeth God service." This would be an instance of extraordinary zeal, and in this they would be sincere; but persecution to death of apostles cannot be true religion. See also Mt 23:15; Acts 26:9, "I thought that I ought to do," etc. So many persons suppose that, provided they are sincere and zealous, they must of course be accepted of God. But the zeal which is acceptable is that which aims at the glory of God, and which is founded on true benevolence to the universe; and which does not aim primarily to establish a system of self-righteousness, as did the Jew, or to build up our own sect, as many others do. We may remark here, that Paul was not insensible to what the Jews did, and was not unwilling to give them credit for it. A minister of the gospel should not be blind to the amiable qualities of men, or to their zeal; and should be willing to speak of it tenderly, even when he is proclaiming the doctrine of depravity, or denouncing the just judgments of God. Not according to knowledge. Not an enlightened, discerning, and intelligent zeal. Not that which was founded on correct views of God and of religious truth. Such zeal is enthusiasm, and often becomes persecuting. Knowledge without zeal becomes cold, abstract, calculating, formal; and may be possessed by devils as well as men. It is the union of the two --the action of the man called forth to intense effort by just views of truth, and by rightfeeling--that constitutes true religion. This was the zeal of the Saviour and of the apostles. (i) "zeal" Acts 21:20 Verse 3

They have a zeal, but not according to knowledge - They had zeal without knowledge; we have knowledge without zeal.

For they being ignorant of the righteousness of God - Of the method God has established for the justification of a sinner. And seeking to establish their own righteousness - Their own method of acceptance with God. Have not submitted to the righteousness of God - The way of justification which he hath fixed.

. For they being ignorant. The ignorance of the Jews was voluntary, and therefore criminal. The apostle does not affirm that they could not have known what the plan of God was; for he says, ( Rom 10:18-21 ) that they had full opportunity of knowing. An attentive study of their own Scriptures would have led them to the true knowledge of the Messiah and his righteousness. See Jn 5:39. Comp. Isa 53, etc. Yet the fact that they were ignorant, though not an excuse, is introduced here, doubtless, as a mild and mitigating circumstance that should take off the severity of what he might appear to them to be saying, 1Timm 1:13. "But I obtained mercy because I did it ignorantly, in unbelief." Lk 23:34, "Then said Jesus, Father, forgive them, for they know not what they do." Acts 7:60. Involuntary ignorance excuses from guilt; but ignorance produced by our sin or our indolence is no excuse for crime. Of God's righteousness. Not of the personal holiness of God, but of God's plan of justifying men, or of declaring them righteous by faith in his Son. Acts 1:17. Here God's plan stands opposed to their efforts to make themselves righteous by their own works. And seeking to establish, etc. Endeavouring to confirm or make valid their own righteousness; to render it such as to constitute a ground of justification before God; or to make good their own claims to eternal life by their merits. This stands opposed to the justification by grace, or to God's plan. And they must ever be opposed. This was the constant effort of the Jews; and in this they supposed they had succeeded. See Paul's experience in Php 3:4-6; Acts 26:5. Instances of their belief on this subject occur in all the gospels, where our Saviour combats their notions of their own righteousness. See particularly their views and evasions exposed in Mt 23. Comp. Mt 5:20, etc.; Mt 6:2-5. It was this which mainly opposed the Lord Jesus and his apostles; and it is this confidence in their own righteousness which still stands in the way of the progress of the gospel among men. Have not submitted themselves. Confident in their own righteousness, they have not yielded their hearts to a plan which requires them to come confessing that they have no merit, and to be saved by the merit of another. No obstacle to salvation by grace is so great as the self-righteousness of the sinner. Righteousness of God. His plan or scheme of justifying men.Verse 4

. For Christ. This expression implies faith in Christ. This is the design of the discussion, to show that justification cannot be obtained by our own righteousness, but by faith in Christ. As no direct benefit results to men from Christ unless they believe on him, faith in him is implied where the word occurs in this connexion. Is the end of the law. The word translated "end" means that which completes a thing, or renders it perfect; also the boundary, issue, or termination of anything, as the end of life, the result of a prophecy, etc., Jn 13:1, Lk 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken. 1Timm 1:5, "The end of the commandment is charity;" the main design or purpose of the command is to produce love. 1Pet 1:9, "The end of your faith, the salvation of your souls; "the main design or purpose of faith is to secure salvation. Rom 14:9, "To this end Christ both died," etc.; for this design or purpose. This is doubtless its meaning here. The main design or object which the perfect obedience of the law would accomplish, is accomplished by faith in Christ. That is, perfect obedience to the law would accomplish justification before God, secure his favour and eternal life. The same end is now accomplished by faith in Christ. The great desire of both is the same; and the same great end is finally gained. This was the subject of discussion between the apostle and the Jews; and this is all that is necessary to understand in the case. Some have supposed that the word end refers to the ceremonial law; that Christ fulfilled it, and brought it to an end. Others, that he perfectly fulfilled the moral law. And others, that the law in the end leads us to Christ, or that its design is to point us to him. all this is true, but not the truth taught in this passage. That is simple and plain, that by faith in Christ the same end is accomplished in regard to our justification, that would be by perfect obedience to the moral law. For righteousness. Unto justification, or acceptance with God. To every one that believeth. Rom 1:17. (l) "end of the law" Heb 10:14.Verse 5

For Christ is the end of the law - The scope and aim of it. It is the very design of the law, to bring men to believe in Christ for justification and salvation. And he alone gives that pardon and life which the law shows the want of, but cannot give. To every one - Whether Jew or gentile, treated of, Ro 10:11 , &c. That believeth - Treated of, Ro 10:5 .

For Moses describeth the only righteousness which is attainable by the law, when he saith, The man who doeth these things shall live by them - that is, he that perfectly keeps all these precepts in every point, he alone may claim life and salvation by them. But this way of justification is impossible to any who have ever transgressed any one law in any point. Lev 18:5

. For Moses describeth, etc. This is found in Lev 18:5, "Ye shall therefore keep my statutes and my judgments, which if a man do he shall live in them." This appeal is made to Moses, both in regard to the righteousness of the law and that of faith, in accordance with the usual manner of Paul to sustain all his positions by the Old Testament, and to show that he was introducing no new doctrine. He was only affirming that which had been long before taught in the writings of the Jews themselves. The word describeth is, literally, writes, (γραφει) a word often used in this sense. The righteousness, etc. The righteousness which a perfect obedience to the law of God would produce. That consisted in perfectly doing all that the law required. The man which doeth these things. The man who shall perform or obey what was declared in the previous statutes. Moses here had reference to all the commandments which God had given, moral and ceremonial. And the doctrine of Moses is that which pertains to all laws, that he who shall render perfect and continued compliance with all the statutes made known, shall receive the reward which the law promises. This is a first principle of all law; for all law holds a man to be innocent, and, of course, entitled to whatever immunities and rewards it has to confer, until he is proved to be guilty. In this case, however, Moses did not affirm that in fact any one either had yielded or would yield perfect obedience to the law of God. The Scriptures elsewhere abundantly teach that it never has been done. Doeth. Obeys, or yields obedience. So also Mt 5:19, "Shall do and teach them;" Mt 7:24,26. "Whosoever heareth these sayings--and doeth them;" Mt 23:3, Mk 3:35, 6:20, Lk 6:46, 47, 49. Shall live. Shall obtain felicity. Obedience shall render him happy, and entitled to the rewards of the obedient. Moses doubtless referred here to all the results which would follow obedience. The effect would be to produce happiness in this life and in the life to come. The principle on which happiness would be conferred, would be the same whether in this world or the next. The tendency and result of obedience would be to promote order, health, purity, benevolence; to advance the welfare of man, and the honour of God, and thus must confer happiness. The idea of happiness is often in the Scriptures represented by the word life. Jn 5:24. It is evident, moreover, that the Jews understood Moses here as referring to more than temporal blessings. The ancient Targum of Onkelos renders the passage in Leviticus thus --"The man who does these things shall live in them to eternal life." So the Arabic version is, "The retribution of him who works these things is that he shall live an eternal life." By them. (εναυτοις). In them. In their observance he shall find happiness. Not simply as a result, or reward, but the very act of obeying shall carry its own reward. This is the case with all true religion. This declaration of Moses is still true. If perfect obedience were rendered, it would, from the nature of the case, confer happiness and life as long as the obedience was rendered. God would not punish the innocent. But in this world it never has been rendered, except in the case of the Lord Jesus; and the consequence is, that the course of man has been attended with pain, sorrow, and death. (m) "righteousness" Lev 18:5 Verse 6. But the r

But the righteousness which is by faith - The method of becoming righteous by believing. Speaketh a very different language, and may be considered as expressing itself thus: (to accommodate to our present subject the words which Moses spake, touching the plainness of his law:) Say not in thy heart, Who shall ascend into heaven, as if it were to bring Christ down: or, Who shall descend into the grave, as if it were to bring him again from the dead - Do not imagine that these things are to be done now, in order to procure thy pardon and salvation. Deut 30:14 .

ighteousness which is of faith. It is observable here that Paul does not affirm that Moses describes anywhere the righteousness by faith, or the effect of the scheme of justification by faith. His object was different, to give the law and state its demands and rewards. Yet though he had not formally described the plan of justification by faith, yet he had used language which would fitly express that plan. The scheme of justification by faith is here personified as if it were living, and describing its own effects and nature. One describing it would say, Or the plan itself speaks in this manner. The words here quoted are taken from De 30:11-14. The original meaning of the passage is this: Moses near the end of his life, having given his commandments to the Israelites, exhorts them to obedience. To do this, he assures them that his commands are reasonable, plain, intelligible, and accessible. They did not require deep research, long journeys, or painful toil. There was no need of crossing seas, and going to other lands; of looking into the profound mysteries of the high heavens, or the deep abyss; but they were near them, had been plainly set before them, and were easily understood. To see the excellency of this characteristic of the Divine law, it may be observed, that, among the ancients, it was not uncommon for legislators and philosophers to travel to distant countries in pursuit of knowledge. They left their country, encountered dangers on the sea and land, to go to distant regions that had the reputation of wisdom. Egypt was peculiarly a land of such celebrity; and in subsequent times Pythagoras, and the principal philosophers of Greece, travelled into that country to converse with their priests, and to bear the fruits of their wisdom to benefit their native land. And it is not improbable that this had been done to some extent even in or before the time of Moses. Moses says that his precepts were to be obtained by no such painful and dangerous journeys. They were near them, plain, and intelligible. This is the general meaning of this passage. Moses dwells on the thought, and places it in a variety of forms by the questions, "Who shall go up to heaven for us," etc.; and Paul regards this as appropriately describing the language of Christian faith; but without affirming that Moses himself had any reference in the passage to the faith of the gospel. On this wise. In this manner. Say not in thine heart. The expression, to say in the heart, is the same as to think. Do not think, or suppose, that the doctrine is so difficult to be understood, that one must ascend to heaven in order to understand it. Who shall ascend into heaven? This expression was used among the Jews, to denote any difficult undertaking. To say that it was high as heaven, or that it was necessary to ascend to heaven to understand it, was to express the highest difficulty. Thus Job 11:7, "Canst thou by searching find out God? It is high as heaven, what canst thou do?:" etc. Moses says it was not so with his doctrine. It was not impossible to be understood, but was plain and intelligible. That is, to bring Christ, etc. Paul does not here affirm that it was the original design of Moses to affirm this of Christ. His words related to his own doctrine. Paul makes this use of the words, because (1.) they appropriately expressed the language of faith. (2.) If this might be affirmed of the doctrines of Moses, much more might it of the Christian religion. Religion had no such difficult work to do as to ascend to heaven to bring down a Messiah. That work was already accomplished when God gave his Son to become a man, and to die. To save man it was indeed indispensable that Christ should have come down from heaven, But the language of faith was that this had already been done. Probably the word Christ here includes all the benefits mentioned in Rom 10:4, as resulting from the work of Christ. (n) "Say not in thine heart" De 30:12-14 Verse 7. Or who sh

all descend into the deep? These words are also a part of the address of Moses, De 30:13. But it is not literally quoted. The Hebrew is, "Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us," etc. The words of the quotation are changed, but not the sense; and it is to be remembered, that Paul is not professing to quote the words of Moses, but to express the language of faith; and this he does mainly by words which Moses had used, which also expressed his meaning. The words, as used by Moses, refer to that which is remote and therefore difficult to be obtained. To cross the sea in the early times of navigation involved the highest difficulty, danger, and toil. The sea which was in view was doubtless the Mediterranean, but the crossing of that was an enterprise of the greatest difficulty, and the regions beyond that were regarded as being at a vast distance. Hence it is spoken of as being the widest object with which they were acquainted, and the fairest illustration of infinity, Job 11:9. In the same sense Paul uses the word deep--(αβυσσον)-- the abyss. This word is applied to anything the depth or bottom of which is not known. It is applied to the ocean, (in the Septuagint,) Job 41:31, "He maketh the deep to boil as a pot." Isa 44:27, "That saith to the deep, Be dry," etc.; Gen 7:11; 8:2. To a broad place, ( Job 36:16 ) and to the abyss before the world was formed, Gen 1:2. In the New Testament it is not applied to the ocean, unless in the passage Lk 8:31, Lk 8:31, but to the abode of departed spirits; and particularly to the dark, deep, and bottomless pit, where the wicked are to dwell for ever. Rev 9:1,2, "And to him was given the key of the bottomless pit. And he opened the bottomless pit," Greek, The pit of the abyss. Rev 11:7, 17:8, 20:1,3. In these places the word means the deep, awful regions of the nether world. The word stands opposed to heaven; as deep as that is high; as dark as that is light; while the one is as vast as the other. In the place before us it is opposed to heaven; and to descend there to bring up one, is supposed to be as impossible as to ascend to heaven to bring one down. Paul does not affirm that Christ descended to those regions; but he says that there is no such difficulty in religion as if one were required to descend into those profound regions to call back a departed spirit. That work was in fact done, when Jesus was recalled from the dead, and now the work of salvation is easy. The word abyss here, therefore, answers to hades, or the dark regions of departed spirits. That is, to bring up Christ, etc. Justification by faith had no such difficult and impossible work to perform as would be an attempt for man to raise the dead. That would be impossible; but the work of religion is easy. Christ, the ground of hope, is not by OUR EFFORTS to be brought down from heaven to save us, for that is done; nor BY OUR EFFORTS to be raised from the dead, for that is done; and what remains for us--that is, TO BELIEVE--is easy, and is near us. This is the meaning of the whole passage.Verse 8. But what saith it?

But what saith he - Moses. Even these words, so remarkably applicable to the subject before us. All is done ready to thy hand. The word is nigh thee - Within thy reach; easy to be understood, remembered, practised. This is eminently true of the word of faith - The gospel. Which we preach - The sum of which is, If thy heart believe in Christ, and thy life confess him, thou shalt be saved.

That is, what is the language of the doctrine of justification by faith? Or what is to be done according to that doctrine? The word is nigh thee. This is still a use of the language of Moses, De 30:14. The meaning is, the doctrine is not difficult to be understood and embraced. What is nigh us may be easily obtained; what is remote, with difficulty. The doctrine of Moses and of the gospel was nigh; that is, it was easily obtained, embraced, and understood. In thy mouth. This is taken from the Septuagint, De 30:14. The meaning is, that the doctrine was already so familiar, and so well understood, that it was actually in their mouth; that is, their language, their common conversation. Moses had so often inculcated it, that it was understood and talked about by the people, so that there was no need to search in distant climes to obtain it. The same was true of the gospel. The facts were so well known by the preaching of the apostles, that they might be said to be in every man's mouth. In thy heart. The word heart is very variously used in the sacred Scriptures. As used by Moses in this place, it evidently means that his doctrines were in their mind, or were a subject of meditation and reflection. They already possessed them, and talked and thought about them; so that there was no need of going to distant places to learn them. The same was true of the doctrine requiring faith in Christ. It was already among them by the preaching of the apostles, and was a subject of conversation and of thought. That is. This is the use which the apostle makes of it; not that Moses referred to the gospel. His language conveys the main idea which Paul wished to do, that the doctrine was plain and intelligible. The word of faith. The doctrine which requires faith, i.e., the gospel. Comp. 1Timm 4:6. The gospel is called the word of faith, the word of God, as being that which was spoken, or communicated by God to man, Rom 10:17; Heb 6:5, 11:3. Which we preach. Which is proclaimed by the apostles, and made known to Jews and Gentiles. As this was now made known to all, as the apostles preached it everywhere, it could be said to be nigh them; there was no need of searching other lands for it, or regarding it as a hidden mystery, for it was plain and manifest to all. Its simplicity and plainness he proceeds immediately to state.Verse 9. That if thou sha

If thou confess with thy mouth - Even in time of persecution, when such a confession may send thee to the lions.

lt confess. The word here rendered confess--(ομολογησης)--is often rendered profess. Mt 7:23, "Then will I profess to them I never knew you." Tit 1:16; 3:14; Ro 1:22; 1Timm 2:10, 6:12,13,21, Heb 3:1, etc. It properly means, to speak that which agrees with something which others speak or maintain. Thus confession or profession expresses our agreement or concord with what God holds to be true, and what he declares to be true. It denotes a public declaration or assent to that, here expressed by the words "with thy mouth." A profession of religion then denotes a public declaration of our agreement with what God has declared, and extends to all his declarations about our lost estate, our sin, and need of a Saviour; to his doctrines about his own nature, holiness, and law; about the Saviour and the Holy Spirit; about the necessity of a change of heart and holiness of life; and about the grave and the judgment; about heaven and hell. As the doctrine respecting a Redeemer is the main and leading doctrine, it is put here by way of eminence, as in fact involving all others; and publicly to express our assent to this, is to declare our agreement with God on all kindred truths. With thy mouth. To profess a thing with the mouth is to speak of it; to declare it; to do it openly and publicly. The Lord Jesus. Shalt openly acknowledge attachment to Jesus Christ. The meaning of it may be expressed by regarding the phrase, "the Lord," as the predicate; or the thing to be confessed is, that he is Lord. Comp. Acts 2:36, Php 2:11, "And that every tongue should confess that Jesus Christ is Lord." Here it means to acknowledge him as Lord, i.e., as having a right to rule over the soul. Shalt believe in thy heart. Shalt sincerely and truly believe this, so that the external profession shall correspond with the real, internal feelings. Where this is not the case, it would be hypocrisy; where this is the case, there would be the highest sincerity, and this religion requires. That God hath raised him. This fact, or article of Christian belief, is mentioned here because of its great importance, and its bearing on the Christian system. If this be true, then all is true. Then it is true that he came forth from God; that he died for sin; and that God approved and accepted his work. Then it is true that he ascended to heaven, and is exalted to dominion over the universe, and that he will return to judge the quick and the dead. For all this was professed and taught; and all this was regarded as depending on the truth of his having been raised from the dead. See Php 2:8-11; Eph 1:21; Acts 2:24,32,33, 17:31, 2Cor 4:14, 1Cor 15:13-20. To profess this doctrine was, therefore, virtually to profess all the truths of the Christian religion. No man could believe this who did not also believe all the truths dependent on it. Hence the apostles regarded this doctrine as so important, and made it so prominent in their preaching. Acts 1:3. Thou shalt be saved. From sin and hell. This is the doctrine of the gospel throughout; and all this shows that salvation by the gospel was easy. (a) "thou shalt confess" 1Jn 4:2.Verse 10. For with the heart. N

ot with the understanding merely, but with such a faith as shall be sincere, and shall influence the life. There can be no other genuine faith than that which influences the whole mind. Believeth unto righteousness. Believes so that justification is obtained. ( Stuart.) In God's plan of justifying men, this is the way by which we may be declared just or righteous in his sight. The moment a sinner believes, therefore, he is justified; his sins are pardoned; and he is introduced into the favour of God. No man can be justified without this; for this is God's plan, and he will not depart from it. With the mouth confession is made, etc. That is, confession or profession is so made as to obtain salvation. He who in all appropriate ways professes his attachment to Christ shall be saved. This profession is to be made in all the proper ways of religious duty; by an avowal of our sentiments; by declaring on all proper occasions our belief of the truth; and by an unwavering adherence to them in all persecutions, oppositions, and trials. He who declares his belief makes a profession. He who associates with Christian people does it. He who acts with them in the prayer-meeting, in the sanctuary, and in deeds of benevolence, does it. He who is baptized, and commemorates the death of the Lord Jesus, does it. And he who leads a humble, prayerful, spiritual life, does it. He shows his regard to the precepts and example of Christ Jesus; his regard for them more than for the pride, and pomp, and allurements of the world. All these are included in a profession of religion. In whatever way we can manifest attachment to it, it must be done. The reason why this is made so important is, that there can be no true attachment to Christ which will not manifest itself in the life. A city that is set on a hill cannot be hid. It is impossible that there should be true belief in the heart of man, unless it should show itself in the life and conversation. This is the only test of its existence and its power; and hence it is made so important in the business of religion. And we may here learn, (1.) that a profession of religion is, by Paul, made as really indispensable to salvation as believing. According to him it is connected with salvation as really as faith is with justification; and this accords with all the declarations of the Lord Jesus. Mt 10:32; Mt 25:34-46, Lk 12:8. (2.) There can be no religion where there is not a willingness to confess the Lord Jesus. There is no true repentance where we are not willing to confess our faults. There is no true attachment to a father, or mother, or friend, unless we are willing, on all proper occasions, to avow it. And so there can be no true religion where there is too much pride, or vanity, or love of the world, or fear of shame to confess it. (3.) Those who never profess any religion have none; and they are not safe. To deny God the Saviour before men is not safe. They who do not profess religion, profess the opposite. The real feelings of the heart will be expressed in the life. And they who profess by their lives that they have no regard for God and Christ, for heaven and glory, must expect to be met in the last day as those who deny the Lord that bought them, and who bring upon themselves quick destruction, 2Pet 2:1.Verse 11. For the Scripture saith

For with the heart - Not the understanding only. Man believeth to righteousness - So as to obtain justification. And with the mouth confession is made - So as to obtain final salvation. Confession here implies the whole of outward, as believing does the root of all inward, religion.

, etc. 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. (q) "Whosoever believeth" Isa 28:16, 49:23 Verse 12. For there is no differenc

Isa 28:16 .

ritten, 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 cometh 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 them that are no people, and 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. 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. iii. 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 ( Ezek. xxxvi. 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. II. That the promise is the same to all ( v. 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, Joel ii. 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, v. 14, 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. xi. 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 ( John xx. 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, Matt. ix. 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, v. 15 . For this he quotes Isa. lii. 7 . The like passage we have, Nah. i. 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, Luke ii. 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, Luke ii. 13 , &c. (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, Matt. xxviii. 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 1 Thess. v. 12, 13 . 3. He answers an objection against all this, which might be taken from the little success which the gospel had in many places ( v. 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. liii. 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, &c. In answer to this, (1.) He shows that the word preached is the ordinary means of working faith ( v. 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, v. 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 1 Thess. ii. 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, v. 18 , to the end. [1.] The Gentiles have heard it ( v. 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, ch. xv. 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 ii . In the expression here he plainly alludes to Ps. xix. 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, v. 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 Deut. xxxii. 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, Acts iii. 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 ( Luke xv. ) 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, Acts xiii. 45 ; xvii. 5, 13 , and especially Acts xxii. 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. lxv. 1, 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 ( v. 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, v. 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 ( Acts xxvi. 1 ), or desire acceptance, Prov. i. 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, 2 Chron. xxx. 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. The apostle, having reconciled that great truth of the rejection of the Jews with the promise made unto the fathers, is, in this chapter, further labouring to mollify the harshness of it, and to reconcile it to the divine goodness in general. It might be said, "Hath God then cast away his people?" The apostles therefore sets himself, in this chapter, to make a reply to this objection, and that two ways:—I. He shows at large what the mercy is that is mixed with this wrath, ver. 1-32 . II

e. In the previous verse Paul had quoted a passage from Isa 28:16, which says that every one (πας) that believeth shall not be ashamed; that is, every one of every nation and kindred. This implies that it was not to be confined to the Jews. This thought he now further illustrates and confirms by expressly declaring that there is no difference between the Jew and the Greek. This doctrine it was one main design of the epistle to establish, and it is fully proved in the course of the argument in Romans chapters 1-4. See particularly Rom 3:26-30. When the apostle says there is no difference between them, he means in regard to the subject under discussion. In many respects there might be a difference; but not in the way of justification before God. There all had sinned; all had failed of obeying the law; and all must be justified in the same way, by faith in the Lord Jesus Christ. The word difference (διαστολη) means distinction, diversity. It also means eminence, excellence, advantage. There is no eminence or advantage which the Jew has over the Greek in regard to justification before God. The Jew. That portion of mankind which professed to yield obedience to the law of Moses. The Greek. Literally, those who dwelt in Greece, or those who spoke the Greek language. As the Jews, however, were acquainted chiefly with the Greeks, and knew little of other nations, the name Greek among them came to denote all who were not Jews; that is, the same as the Gentiles. The terms "Jew and Greek," therefore, include all mankind. There is no difference among men about the terms of salvation; they are the same to all. This truth is frequently taught. It was a most important doctrine, especially in a scheme of religion that was to be preached to all men. It was very offensive to the Jews, who had always regarded themselves as a peculiarly favoured people. Against this, all their prejudices were roused, as it completely overthrew all their own views of national eminence and pride, and admitted despised Gentiles to the same privileges with the long-favoured and chosen people of God. The apostles, therefore, were at great pains fully to establish it. Acts 10:9, Gal 3:28. For the same Lord over all, etc. For there is the same Lord of all; that is, the Jews and Gentiles have one common Lord. Comp. Rom 3:29,30. The same God had formed them and ruled them; and God now opened the same path to life. See this fully presented in Paul's address to the people of Athens, in Acts 17:26-30. See also 1Timm 2:5. As there was but one God; as all, Jews and Gentiles, were his creatures; as one law was applicable to all; as all had sinned; and as all were exposed to wrath; so it was reasonable that there should be the same way of return--through the mere mercy of God. Against this the Jew ought not to object; and in this he and the Greek should rejoice. Is rich unto all. (πλουτωνειςπαντας). The word rich means to have abundance, to have in store much more than is needful for present or personal use. It is commonly applied to wealth. But applied to God, it means that he abounds in mercy or goodness towards others. Thus, Eph 2:4, "God, who is rich in mercy," etc.; 1Timm 6:17,18, "Charge them that are rich in this world--that they be rich in good works;" Jas 2:5, "God hath chosen the poor-- rich in faith;" that is, abounding in faith and good works, etc. Thus God is said to be rich towards all, as he abounds in mercy and goodness towards them in the plan of salvation. That call upon him. This expression means, properly, to supplicate, to invoke, as in prayer. As prayer constitutes no small part of religion, and as it is a distinguishing characteristic of those who are true Christians, ( Acts 9:11, "Behold he prayeth,") to call on the name of the Lord is put for religion itself, and is descriptive of acts of devotion towards God. 1Pet 1:17, "And if ye call on the Father," etc.; Acts 2:21, 9:14, "He hath authority to bind all that call on thy name; Acts 7:59, 22:16, Gen 4:26, "Then began men to call on the name of the Lord." (s) "the same Lord" 1Timm 2:5 Verse 13. For whosoever shall call, etc. This sentiment is

The same Lord of all is rich - So that his blessings are never to be exhausted, nor is he ever constrained to hold his hand. The great truth proposed in Ro 10:11 is so repeated here, and in Ro 10:13 , and farther confirmed, Ro 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.

Joel 2:32 .

found substantially in Joel 2:32, "And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered." This is expressly applied to the times of the gospel by Peter, in Acts 2:21. Acts 2:21. To call on the name of the Lord is the same as to call on the Lord himself. The word name is often used in this manner. "The name of the Lord is a strong tower," etc., Prov 18:10; "The name of the God of Jacob defend thee," Ps 20:1. That is, God himself is a strong tower, etc. It is clear, from what follows, that the apostle applies this to Jesus Christ; and this is one of the numerous instances in which the writers of the New Testament apply to him expressions which in the Old Testament are applicable to God. See 1Cor 1:2. Shall be saved. This is the uniform promise. See Acts 2:21; Acts 22:16, "Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." This is proper and indispensable, because (1.) we have sinned against God, and it is right that we should confess it. (2.) Because he only can pardon us, and it is fit, that if we obtain pardon, we should ask it of God. (3.) To call upon him is to acknowledge him as our Sovereign, our Father, and our Friend; and it is right that we render him our homage. It is implied in this, that we call upon him with right feelings; that is, with a humble sense of our sinfulness and our need of pardon, and with a willingness to receive eternal life as it is offered us in the gospel. And if this be done, this passage teaches us that all may be saved who will do it. He will cast none away who come in this manner. The invitation and the assurance extend to all nations, and to men of all times. (t) "whosoever" Joel 2:32 (u) "upon the name of the Lord" 1Cor 1:2 Verse 14. How then shall they call, etc. The apostle here

adverts to an objection which might be urged to his argument. His doctrine was, that faith in Christ was essential to justification and salvation; and that this was needful for all; and that, without this, man must perish. The objection was, that they could not call on him in whom they had not believed; that they could not believe in him of whom they had not heard; and that this was arranged by God himself; so that a large part of the world was destitute of the gospel and in fact did not believe, Rom 10:16,17. The objection had particular reference to the Jews; and the ground of injustice which a Jew would complain of would be, that the plan made salvation dependent on faith, when a large part of the nation had not heard the gospel, and had had no opportunity to know it. This objection the apostle meets, so far as it was of importance to his argument, in Rom 10:18-21. The first part of the objection is, that they could "not call on him in whom they had not believed." That is, how could they call on one in whose existence, ability, and willingness to help, they did not believe? The objection is, that in order to our calling on one for help, we must be satisfied that there is such a being, and that he is able to aid us. This remark is just, and every man feels it. But the point of the objection is, that sufficient evidence of the Divine mission and claims of Jesus Christ had not been given to authorize the doctrine that eternal salvation depended on in him, or that it would be right to suspend the eternal happiness of Jew and Gentile on this. How shall they believe in him, etc. This position is equally undeniable, that men could not believe in a being of whom they had not heard. And the implied objection was, that men could not be expected to believe in one of whose existence they knew nothing, and, of course, that they could not be blamed for not doing it. It was not right, therefore, to make eternal life depend, both among Jews and Gentiles, on faith in Christ. And how shall they hear, etc. How can men hear, unless some one proclaim to them, or preach to them, that which is to be heard and believed? This is also true. The objection thence derived is, that it is not right to condemn men for not believing what has never been proclaimed to them; and, of course, that the doctrine that eternal life is suspended on faith cannot be just and right.Verse 15. And how shall they preach. In what way shall the

re be preachers, unless they are commissioned by God? The word " how " does not refer to the manner of preaching, but to the fact that there would be no preachers at all unless they were sent forth. To preach means to proclaim in a public manner, as a crier does. In the Scriptures it means to proclaim the gospel to men. Except they be sent. That is, except they are divinely commissioned, and sent forth by God. This was an admitted doctrine among the Jews, that a proclamation of a Divine message must be made by one who was commissioned by God for that purpose, Jer 23:21, 1:7, 14:14,15 Jer 7:25. He who sends a message to men can alone designate the proper persons to bear it. The point of the objection, therefore, was this: Men could not believe unless the message was sent to them; yet God had not actually sent it to all men: it could not therefore be just, to make eternal life depend on so impracticable a thing as faith, since men had not the means of believing. As it is written. In Isa 52:7. How beautiful, etc. The reason why this passage is introduced here is, that it confirms what had just been advanced in the objection--the importance and necessity of there being messengers of salvation. That importance is seen in the high encomium which is passed on them in the sacred Scriptures. They are regarded as objects peculiarly attractive; their necessity is fully recognized; and a distinguished rank is given to them in the oracles of God. How beautiful. How attractive; how lovely. This is taken from the Hebrew, with a slight variation. In the Hebrew, the words "upon the mountains" occur, which makes the passage more picturesque, though the sense is retained by Paul. The image in Isaiah is that of a herald seen at first leaping or running on a distant hill, when he first comes in sight, with tidings of joy from a field of battle, or from a distant land. Thus, the appearance of such a man to those who were in captivity, would be an image full of gladness and joy. Are the feet. Many have supposed that the meaning of this expression is this: The feet of a herald, naked and dusty from travelling, would be naturally objects of disgust; but that which would be naturally disagreeable is thus made pleasant by the joy of the message. But this explanation is far-fetched, and wants parallel instances. Besides, it is a violation of the image which the apostle had used. That was a distant object--a herald running on the distant hills; and it supposes a picture too remote to observe distinctly the feet, whether attractive or not. The meaning of it is clearly this: "How beautiful is the coming or the running of such a herald." The feet are emblematic of his coming. Their rapid motion would be seen; and their rapidity would be beautiful from the desire to hear the message which he brought. The whole meaning of the passage, then, as applied to ministers of the gospel, is, that their coming is an attractive object, regarded with deep interest, and productive of joy--an honoured and a delightful employment. That preach, etc. Literally, "that evangelize peace." That proclaim the good news of peace; or bring the glad message of peace. And bring glad tidings, etc. Literally, "and evangelize good things;" or that bring the glad message of good things. Peace here is put for good of any kind; and as the apostle uses it, for the news of reconciliation with God by the gospel. Peace, at the end of the conflicts, distresses, and woes of war, is an image of all blessings. Thus it is put to denote the blessings when a stoner ceases to be the enemy of God, obtains pardon, and is admitted to the joys of those who are his children and friends. The coming of those messengers who proclaim it is joyful to the world. It fills the bosom of the anxious sinner with peace; and they and their message will be regarded with deep interest, as sent by God, and producing joy in an agitated bosom, and peace to the world. This is an illustration of the proper feeling with which we should regard the ministers of religion. This passage in Isaiah is referred by the Jews themselves to the times of the gospel. ( Rosenmuller.) (v) "How beautiful" Isa 52:7, Nahh 1:15 Verse 16. But they have not all obeyed the gospel. It is n

But how shall they preach, unless they be sent - Thus by a chain of reasoning, from God's will that the gentiles also should "call upon him," St. Paul infers that the apostles were sent by God to preach to the gentiles also. The feet - Their very footsteps; their coming. Isa 52:7 .

ot easy to see the connexion of this; and it has been made a question whether this is to be regarded as a continuation of the objection of the Jew, or as a part of the answer of the apostle. After all the attention which I have been able to give it, I am inclined to regard it as an admission of the apostle, as if he had said, "It must be admitted that all have not obeyed the gospel. So far as the objection of the Jew arises from that fact, and so far as that fact can bear on the case, it is to be conceded that all have not yielded obedience to the gospel. For this was clearly declared even by the prophet." Comp. Acts 28:24, Heb 4. For Esaias saith. Isa 53:1. Who hath believed our report? That is, Isaiah complains that his declarations respecting the Messiah had been rejected by his countrymen. The form of expression, "Who hath believed?" is a mode of saying emphatically that few or none had done it. The great mass of his countrymen had rejected it. This was an example to the purpose of the apostle. In the time of Isaiah this fact existed; and it was not a new thing that it existed in the time of the gospel. Our report. Our message; or that which is delivered to be heard and believed. It originally means the doctrine which Isaiah delivered about the Messiah; and implies that the same thing would occur when the Messiah should actually come. Hence in the 53rd chapter he proceeds to give the reasons why the report would not be credited, and why the Messiah would be rejected. It would be because he was a root out of a dry ground; because he was a man of sorrows, etc. And this actually took place. Because he did not come with splendour and pomp, as a temporal prince, he was rejected, and put to death. On substantially the same grounds he is even yet rejected by thousands. The force of this verse, perhaps, may be best seen by including it in a parenthesis, "How beautiful are the feet," etc.; how important is the gospel ministry --( although it must be admitted, that all have not obeyed, for this was predicted also by Isaiah, etc.) (w) "they have not all obeyed" Acts 28:24, Heb 4:2 (x) "Lord, who hath" Isa 53:1, Jn 12:38 (1) "believed" or, "the hearing of us" (2) "our report" or, "preaching"Verse 17. So then faith cometh, etc. This I take to be cle

Isa 53:1 .

Faith, indeed, ordinarily cometh by hearing; even by hearing the word of God.

arly the language of the objector. As if he had said, by the very quotation which you have made from Isaiah, it appears that a report was necessary, life did not condemn men for not believing what they had not heard; but he complains of those who did not believe a message actually delivered to them. Even by this passage, therefore, it seems that a message was necessary, that faith comes by hearing, and hearing by the Divine message. It could not be right, therefore, to condemn those who had not obeyed the gospel, because they had not heard it; and hence not right to make salvation dependent on a condition which was, by the arrangement of God, put beyond their power. The very quotation from Isaiah, therefore, goes to confirm the objection in the 14th and 15th verses. By hearing. Our translation has varied the expression here, which is the same in two places in the Greek: "Isaiah said, Who hath believed our report. (τηακοη). So then, you must admit that faith comes by that report, (εξακοης) and therefore this report or message is necessary." When it is said that faith cometh by hearing, it is not meant that all who hear actually believe, for that is not true; but that faith does not exist unless there is a message, or report, to be heard or believed. It cannot come otherwise than by such a message; in other words, unless there is something made known to be believed. And this shows us at once the importance of the message, and the fact that men are converted by the instrumentality of truth, and of truth only. And hearing. And the report, or the message, (ηακοη) is by the word of God; that is, the message is sent by the command of God. It is his word, sent by his direction, and therefore, if withheld by him, those who did not believe could not be blamed. The argument of the objector is, that God could not justly condemn men for not believing the gospel.Verse 18. But I say. But to this Objection I, the apostle, reply, The object

ion had been carried through the previous verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that men might be justly condemned for not believing it; not that the messengers must be sent by God; not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer. Have they not heard? A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word "they," in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design was to show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in Rom 10:14,15, was not well founded, for in fact the thing existed which the objector maintained to be necessary; to wit, that they had heard, and that preachers had been sent to them. Yes, verily. In the original, a single word, (μενουνγε), compounded of (μεν) and (ουν) and (γε). An intense expression, denoting strong affirmation. Their sound went, etc. These words are taken in substance from Ps 19:4. The psalmist employs them to show that the works of God, the heavens and the earth, proclaim is existence everywhere. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he uses them to express his own meaning; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts, but without supposing that the author had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirmed of the works of God, that their sound had gone into all the earth. Their sound. Literally, the sound or tone which is made by a stringed instrument, (φθογγος). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew is, "their line," etc. The Septuagint translation is the same as that of the apostle--their voice, (οφθογγοςαυτων). The Hebrew word may denote the string of an instrument, of a harp, etc., and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it. Into all the earth. In the psalm, this is to be taken in its utmost signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been extensively preached in all lands. Their words. In the psalm, the heavens are represented as speaking, and teaching men the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth; and he referred doubtless to the labours of the apostles in proclaiming it to the heathen nations. This epistle was written about the year 57. During the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations; so that it might be said that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that he could not be ignorant of those things, for they had not been done in a corner, Acts 26:26. In Col 1:23, Paul says that the gospel had been preached to every creature which is under heaven. See Col 1:6. Thus the great facts and doctrines of the gospel had in fact been made known, and the objection of the Jew was met. It would be sufficiently met by the declaration of the psalmist, that the true God was made known by his works, and that therefore they were without excuse, (comp. Rom 1:20 ) but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near.Verse 19. But I say, etc. Still further to meet the objection, he shows that the doctrine which he was maintaini

But their unbelief was not owing to the want of hearing For they have heard. Yes verily - So many nations have already heard the preachers of the gospel, that I may in some sense say of them as David did of the lights of heaven. Psa 29:4

But hath not Israel known - They might have known, even from Moses and Isaiah, that many of the gentiles would be received, and many of the Jews rejected. I will provoke you to jealousy by them that are not a nation - As they followed gods that were not gods, so he accepted in their stead a nation that was not a nation; that is, a nation that was not in covenant with God. A foolish nation - Such are all which know not God. Deut 32:21

ng was actually taught in the Old Testament. Did not Israel know? Did not the Jews understand? Is it not recorded in their books, etc., that they had full opportunity to be acquainted with this truth? This question is an emphatic way of affirming that they did know. But Paul does not here state what it was that they knew. That is to be gathered from what he proceeds to say. From that it appears that he referred to the fact that the gospel was to be preached to the Gentiles, and that the Jews were to be cast off. This doctrine followed from what he had already maintained in Rom 10:12,13, that there was no difference in regard to the terms of salvation, and that the Jew had no particular privileges. If so, then the barrier was broken down; and ff the Jews did not believe in Jesus Christ, they must be rejected. Against this was the objection in Rom 10:14,15, that they could not believe; that they had not heard; and that a preacher had not been sent to them. If now the apostle could show that it was an ancient doctrine of the Jewish prophets that the Gentiles should believe, and that the Jews would not believe, the whole force of the objection would vanish. Accordingly, he proceeds to show that this doctrine was distinctly taught in the Old Testament. First. First in order; as we say, in the first place. I will provoke you. These words are taken from De 32:21. In that place the declaration refers to the idolatrous and wicked conduct of the Jews. God says that they had provoked him, or excited his indignation, by worshipping that which was not God, that is, by idols; and he, in turn, would excite their envy and indignation by showing favours to those who were not regarded as a people; that is, to the Gentiles. They had shown favour, or affection, for that which was not God, and by so doing had provoked him to anger; and he also would show favour to those whom they regarded as no people, and would thus excite their anger. Thus he would illustrate the great principle of his government in 2Sam 22:26,27, "With the merciful thou wilt show thyself merciful;-- with the pure thou wilt show thyself pure; and with the froward thou wilt show thyself unsavoury," i.e., froward, Ps 18:26. In this passage the great doctrine which Paul was defending is abundantly established--that the Gentiles were to be brought into the favour of God; and the cause also is suggested to be the obstinacy and rebellion of the Jews. It is not clear that Moses had particularly in view the times of the gospel; but he affirms a great principle which is applicable to those times --that if the Jews should be rebellious, and prove themselves unworthy of his favour, that favour would be withdrawn, and conferred on other nations. The effect of this would be, of course, to excite their indignation. This principle the apostle applies to his own times; and affirms that it ought to have been understood by the Jews themselves. That are no people. That is, those whom you regard as unworthy the name of a people. Those who have no government, laws, or regular organization; who wander in tribes and clans, and who are under no settled form of society. This was the case with most barbarians; and the Jews evidently regarded all ancient nations in this light, as unworthy the name of a people. A foolish nation. The word fool means one void of understanding. But it also means one who is wicked, or idolatrous; one who contemns God. Ps 14:1, "The fool hath said in his heart, There is no God." Prov 1:7, "Fools despise wisdom and instruction." Here it means a nation who had no understanding of the true God, ασυνετω I will anger. My bestowing favours on them will excite your anger. We may remark here, (1.) that God is a sovereign, and has a right to bestow his favours on whom he pleases. (2.) That when men abuse his mercies, become proud, or cold, or dead in his service, he often takes away their privileges, and bestows them on others. (3.) That the effect of his sovereignty is to excite men to anger. Proud and wicked men are always enraged that he bestows his favours on others; and the effect of his sovereign dealings is to provoke to anger the very men who by their sins have rejected his mercy. Hence there is no doctrine that proud man hates so cordially as he does the doctrine of Divine sovereignty; and none that will so much test the character of the wicked. (z) "I will provoke" De 32:21 (a) "a foolish nation" Tit 3:3 Verse 20. But Esaias, Isa 65:1,2. Is very bold. Expresses

the doctrine openly, boldly, without any reserve. The word (αποτολμα) means, to dare, to be venturesome, to be bold. It means here, that however unpopular the doctrine might be, or however dangerous it was to avow that the Jews were extremely wicked, and that God for their wickedness would cast them off, yet that Isaiah had long since done it. This was the point which Paul was establishing; and against this the objection was urged, and all the Jewish prejudices excited. This is the reason why he so much insists on it, and is so anxious to defend every part by the writings of acknowledged authority among the Jews--the Old Testament. The quotation is made from the Septuagint, with only a slight change in the order of the phrases. The meaning is, that God was found, or the true knowledge of him was obtained, by those who had not sought after him; that is, by the Gentiles, who had worshipped idols, and who had not sought for the true God. This does not mean that we are to expect to find God if we do not seek for him; or that in fact any become Christians who do not seek for it, and make an effort. The contrary is abundantly taught in the Scriptures, Heb 11:6, 1Chr 28:8,9, Mt 6:33, 7:7, Lk 11:9. But it means, that the Gentiles, whose characteristic was not that they sought God, would have the gospel sent to them, and would embrace it. The phrase, "I was found," in the past tense here, is in the present in the Hebrew, intimating that the time would come when God would say this of himself; that is, that the time would come when the Gentiles would be brought to the knowledge of the true God. This doctrine was one which Isaiah had constantly in his eye, and which he did not fear to bring openly before the Jews. (b) "I was found" Isa 65:1,2 Verse 21. But to Israel he saith. The preceding quotation established the doctrine that the Gentiles were to be called. But the

But Isaiah is very bold - And speaks plainly what Moses but intimated. Isa 65:1 ,2.

re was still an important part of his argument remaining--that the Jews were to be rejected. This he proceeds to establish; and he here, in the language of Isaiah, ( Isa 65:2 ) says that while the Gentiles wound be obedient, the character of the Jews was, that they were a disobedient and rebellious people. All day long. Continually, without intermission; implying that their acts of rebellion were not momentary; but that this was the established character of the people. I have stretched forth my hands. This denotes an attitude of entreaty; a willingness and earnest desire to receive them to favour, to invite and entreat. Prov 1.24. A disobedient. In the Hebrew, rebellious, contumacious. The Greek answers substantially to that; disbelieving, not confiding or obeying. Gainsaying. Speaking against; resisting, opposing. This is not in the Hebrew, but the substance of it was implied. The prophet Isaiah proceeds to specify in what this rebellion consisted, and to show that this was their character. Isa 65:2-7. The argument of the apostle is this; viz., the ancient character of the people was that of wickedness; God is represented as stretching out his hands in vain; they rejected him, and he was sought and found by others. It was implied, therefore, that the rebellious Jews would be rejected; and, of course, the apostle was advancing and defending no doctrine which was not found in the writings of the Jews themselves. And thus, by a different course of reasoning, he came to the same conclusion which he had arrived at in the first four chapters of the epistle, that the Gentiles and Jews were on the same level in regard to justification before God. In the closing part of this chapter, the great doctrine is brought forth and defended, that the way of salvation is open for all the world. This, in the time Of Paul, was regarded as a novel doctrine. Hence he is at so much pains to illustrate and defend it. And hence, with so much zeal and self-denial, the apostles of the Lord Jesus went and proclaimed it to the nations. This doctrine is not the less important now. And from this discussion we may learn the following truths: (1.) the heathen world is in danger without the gospel. They are sinful, polluted, wretched. The testimony of all who visit pagan nations accords most strikingly with that of the apostles in their times. Nor is there any evidence that the great mass of heathen population has changed for the better. (2.) The provisions of the gospel are ample for them--for all. Its power has been tried on many nations; and its mild and happy influence is seen in meliorated laws, customs, habits; in purer institutions; in intelligence and order; and in the various blessings conferred by a pure religion. The same gospel is fitted to produce on the wildest and most wretched population the same comforts which are now experienced in the happiest part of our own land. (3.) The command of Jesus Christ remains still the same, to preach the gospel to every creature. That command has never been repealed or changed. The apostles met the injunction, and performed what they could. It remains for the church to act as they did, to feel as they did, and put forth their efforts as they did, in obeying one of the most plain and positive laws of Jesus Christ. (4.) If the gospel is to be proclaimed everywhere, men must be sent forth into the vast field. Every nation must have an opportunity to say, "How beautiful are the feet of him that preaches the gospel of peace." Young men, strong and vigorous in the Christian course, must give themselves to this work, and devote their lives in an enterprise which the apostles regarded as honourable to them; and which Infinite Wisdom did not regard as unworthy the toils, and tears, and self-denials of the Son of God. (5.) The church, in training young men for the ministry, in fitting her sons for these toils, is performing a noble and glorious work; a work which contemplates the triumph of the gospel among all nations. Happy will it be when the church shall feel the full pressure of this great truth, that the gospel MAY BE, preached to every son and daughter of Adam; and when every man who enters the ministry shall count it not self-denial, but a glorious privilege to be permitted to tell dying pagan men that a Saviour bled for ALL, sinners. And happy that day when it can be said with literal truth, that their sound has gone out into all the earth; and that as far as the sun in his daily course sheds his beams, so far the Sun of righteousness sheds also his pure and lovely rays into the abodes of men. And we may learn, also, from this, (6.) that God will withdraw his favours from those nations that are disobedient and rebellious. Thus he rejected the ancient Jews; and thus also he will forsake all who abuse his mercies; who become proud, luxurious, effeminate, and wicked. In this respect it becomes the people of this favoured land to remember the God of their fathers; and not to forget, too, that national sin provokes God to withdraw, and that a nation that forgets God must be punished.

An unbelieving and gainsaying people - Just opposite to those who believed with their hearts, and made confession with their mouths.