For the Scripture saith, Whosoever believeth on him shall not be ashamed.
11. the scripture ] Already quoted, Rom 9:33; see notes.
believeth ] Here faith alone is mentioned, and so through the rest of the context. Confession of Christ as Lord, the fruit and sequel of faith, was an incident only in the argument.
Fuente: The Cambridge Bible for Schools and Colleges
For the Scripture saith … – Isa 28:16. This was the uniform doctrine of the Scripture, that he who holds an opinion on the subject of religion will not be ashamed to avow it. This is the nature of religion, and without this there can be none; see this passage explained in Rom 9:33.
Fuente: Albert Barnes’ Notes on the Bible
Rom 10:11-13
Whosoever believeth on Him shall not be ashamed (see Rom 9:33).
The believer not ashamed
That is either–
I. Shall not be ashamed by the non-fulfilment of that which is the object of their confident expectation. It is a confidence which they might well cherish and avow–secure as they are from the mockery of any failure or disappointment in their hopes. All the promises of God in Christ Jesus are yea and amen; and it is because of their certain and punctual accomplishment, that the hope which they inspire is a hope which maketh not ashamed. When the verse is thus regarded, its reference is to the future, when the promises will all be made good. Then will the believer lift up his head and rejoice. Otherwise, ashamed of the vain and illusory imagination on which he had before rested, he would sink into despair.
II. Or shall not be ashamed now when the promises are only as yet believed. Even at this stage might faith have a present and powerful effect in repressing shame, and more especially the shame of making the avowal of itself, and so of testifying for Christ. Like every other principle of strong and felt urgency within, it may delight in the vent and forthgoing of its own utterance, and in bearing down the restraints whether of shame or of fear, which might have otherwise intercepted the expression of it (Psa_116:10; Psa_39:8; Mat 12:34). The apostle was not ashamed, because of the certainty he felt in Him whom he believed, and the firm persuasion he had of His ability to save him. And so he bids Timothy not be ashamed of the testimony of our Lord, who Himself tells us that whosoever shall be ashamed of Him and of His words, of him also shall the Son of Man be ashamed. We like this view of the text. It binds so together the belief of its first clause with the confession of its second, and harmonises the saying that confession is unto salvation with the saying that the end of our faith is the salvation of our souls.
III. From the proposition of this verse a certain converse proposition might be drawn that might well be used as a criterion by which to test and to ascertain the reality of our faith. If it be true that whosoever believeth on Him is not ashamed, then it should be true that whosoever is ashamed of Him doth not believe. Or, whosoever maketh not confession of Him with the mouth, believeth Him not with the heart. How comes it, then, that Christ and all which is expressly Christian are so systematically excluded from society as topics of conversation? The general emigration of a whole neighbourhood from one country to another in this world would be the constant talk of all its parties. How is it that we meet with nothing like this on the subject of that universal emigration from one world to another? Is it because there are no outfits, no preparations, and therefore no prospects to talk about?–these having no place in the converse just because they have no place in the business or in the hearts of men? They are seldom or never the subjects of speech, just because they are seldom or never the subjects of thought. Or if there be any who think of them, but are ashamed to speak of them–such we say is the overbearing magnitude of the interest at stake that it needs but a realising sense of them to put to flight both the fear and the shame of this world. (T. Chalmers, D.D.)
The Christian not ashamed
I. Of Christ (2Ti 1:12; Mar 8:38).
II. Of the gospel (Rom 1:16).
III. At Christs coming (1Jn 2:28).
IV. Of Gods people (Rth 1:16; Php 5:16).
V. Of Gods revelation (Psa 119:6; Psa 119:31; Psa 119:46; Psa 119:80).
VI. To suffer as a Christian (1Pe 4:16).
VII. To own his former state (Eph 2:1-5).
VIII. To bear the reproach of Christ (2Ti 1:8; 2Ti 1:16).
IX. In the last great day (Dan 12:1-3).
X. Of nothing (Php 1:20). They shall not be ashamed that wait for Thee. (Homiletic Monthly.)
The believer not ashamed
I. Whosoever trust in anything but in christ shall be ashamed. The Jews of their confidence in the law. They also which, with King Asa, trust in the physicians and not in God in the day of sickness, so they which trust in their riches contrary to the commandment of the Spirit, whom Christ calls fools. These also who seek in losses to wizards and not to God. Many trust in outward things without God, but there are few who trust in God without outward things.
II. There is much fear and doubting where faith is, but in the end believers shall not be ashamed. This makes them confident against the reproach cast upon them by the world. Though the gospel be spoken against in every place, yet Paul will not be ashamed of it. This also comforts against the guiltiness of sin, which is the true cause of shame. Faith obtains pardon, and therefore we shall never be put to shame, and the more we believe the less do we fear shame. Peter walked upon the water and shamed himself, for he began to sink. What was the cause? Not the wind or waves, but the defect of faith. Make precious account therefore of thy faith, and labour to increase it. A certain captain, being in a hot skirmish, was stricken down, and taken up for dead. As soon as he came to himself he first asked if his target were safe, being loth his enemies should get that. So look to thy faith, for the devil, thy enemy, will look to it, and thou shalt not be ashamed.
III. Wicked men and unbelievers are miserable because of the shame which follows them. There can be almost no stronger argument against sin than to say it will make ashamed. Some, like shameless beasts, glory in their shame, making a pastime of that with Solomons fool (Pro 10:23), which they should bewail with tears of blood. It is a face of brass that is not ashamed of blasphemy, drunkenness, adultery, and pride. Though many of these things be not now ashamed, yet at the day of death or judgment they shall be put to shame, and then there shall be no covering for their shame. If thou be one of these and couldst blush, there were hope of thee. When a thief is taken how doth he hang down his head before men. Alas! if thou believest not, nor repentest, how shalt thou be able to look Christ in the face when He comes to judgment? Let us therefore so live that when He shall appear we may be bold, and not be ashamed before Him at His coming. (Elnathan Parr, B.D.)
The believer not ashamed
Faith is a frequent source of shame. How often has unfounded trust in ourselves or others brought disgrace and disappointment? In one direction, and in one direction only, can we with unlimited confidence say that whosoever believeth shall not be ashamed.
I. The believer might be ashamed.
1. Of Christ, were He–
(1) Ignoble–were, e.g., He proved to be merely the Nazarene and not the Word made flesh; the Son of Mary and not the Son of God.
(2) Morally imperfect. Were He, who declared Himself sinless, shown to be overtaken in a fault.
2. Of His service. Could it be demonstrated to be–
(1) Ignominious, involving baseness and servility;
(2) Wicked, and against conscience;
(3) Grievous and impracticable–then might the believer be ashamed of his credulous compliance.
3. Of His teaching. Were it–
(1) Frivolous and unworthy of intelligent study.
(2) Immoral and offensive to the moral sense.
(3) Impracticable and unsuited to everyday life.
4. Of His influence, if it were–
(1) Inoperative;
(2) Transient; or
(3) Not for good.
5. Of His promised rewards, if they were–
(1) Baseless, or
(2) Worthless. Tried by these tests, who could come out scatheless?
Mention one of whom in all these regards it could be said that he that believeth in him shall not be ashamed? Is Christ an exception? Yes.
II. The believer cannot be ashamed–
1. Of Christ. Consider–
(1) The dignity of His person. The brightness of Gods glory, etc.
(2) The perfection of His character. He did no sin. He went about doing good.
2. Of His service.
(1) It is of the noblest, as is shown from–
(a) Its character;
(b) Those who have engaged in it.
(2) It is of the holiest. Its animating motive is perfect love to God and man.
(3) It is the most blessed–perfect freedom and fulness of joy.
3. Of His teaching, which is
(1) The most profound. The combined labour of the greatest intellects have failed to exhaust its meaning.
(2) The only instruction which meets with the perfect approval of the unbiassed conscience.
(3) Perfectly practicable. If ye know these things, happy are ye if ye do them. Ye are My friends if ye do, etc.
4. Of His influence. How can one be ashamed of that which everywhere makes for righteousness. We are ashamed of much that we did before we came under His influence; but we are ashamed now only that we did not come under it before.
5. Of His promised rewards. These are–
(1) Pure. We know this because we have already received the earnest.
(2) Of the highest and of endless value. In Thy presence is fulness of joy, etc.
III. Then do not be ashamed–
1. To confess Christ. He is worthy.
2. To engage in His service, and that with the utmost earnestness.
3. To study and practise His teaching. It will live when the wisdom of this world is forgotten.
4. To yield utterly to His influence.
5. To fulfil the conditions upon which He has promised His rewards. Be thou faithful unto death, etc. (J. W. Burn.)
For there is no difference between the Jew and the Greek.
True equality
There is no difference, for–
1. There is the same Lord.
2. He is rich to all. The Jews need not grudge the coming in of the Gentiles; they shall not have the less, for God is able to enrich all. As the sun, though it every day give his light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy yet God hath store, and the fountain is above our thirst.
3. An equal condition propounded to all, If they call on Him, which, if the Gentile do, the gate of mercy was open and free to him as to the Jew. The favours of God concerning justification and salvation are dispensed, without any respect of persons, to them which believe and call upon Him (Act 10:34; Rom 3:29-30; Gal 3:28).
I. In this world, for the most part, the poor are condemned. If there be any favour it falls into the rich mans mouth. If there be any danger the rich man gets through, when the poor is taken in the net of the law. The poor is scanted in the things of this earth, but in the favour of God and heavenly things he shareth with the best. The rich cannot bribe for these. God respected the low estate of Mary His handmaiden; yea, Lazarus went to heaven when Dives went to hell.
II. If thou be rich be humble. Do not disdainfully overlook thy poor neighbour. He is heir of the same grace, serves the same Master, and, it may be, in as great favour with Him as thyself. The rich and poor are all one by creation; there is the same entrance into the world and the same way to depart to them both, unless the rich mans fulness open more doors of death than the emptiness of the poor man. In the worst things, as sin and corruption, the richest is equal with the poorest. In the best things, as justification and eternal life, the poorest is equal with the richest.
III. There is no difference between the rich and the poor in spiritual things. In civil there is great difference, even by Gods ordinance. For the gospel abolisheth not order. We must honour our superiors. We may not say, Wherein is he better than I? We all come of Adam. When the counters are put up into the bag there is no difference between them, but while the account is casting there is great difference. One stands for a pound, another for a penny. So at the day of judgment and in Christ there is no difference; but while we here live there is difference, and it is to be acknowledged.
IV. Be at unity, for there is the same Lord. We are all servants to one Master; He will prefer us all; we need not envy one another. We are all of a family, and wear all one livery, and the badge is love. Will any man endure that his servants or children shall be quarrelling? Indeed, if we served divers masters there might sometimes naked swords be seen, but now contentions must needs be odious. A Church in division is like a house on fire. Quench and increase not this flame by thy brainless opinions.
V. The way to be rich in all grace is to ask. Ask, and you shall have; He is rich to all that call upon Him. He gives bountifully, and casts no man in the teeth. Plead not thine own deservings, thou must sue in forma pauperis. Beggars obtain; the rich are sent empty away.
VI. Every man desires to serve a liberal master, that he may be preferred. Serve god and thou shalt be made rich. Why dost thou by swearing, lying, etc., serve that beggarly master the devil, that hath nothing to give his followers but hell? If God be thy Master thou art made for ever. No marvel that Paul breaks out into such pathetical thanksgivings because God entertained him into His service. Get into Gods service, and, when thou art in, keep thee there. There are two things to be done that we may keep our service.
1. To know our Master well.
2. To do it. And then as God was rich to Abraham for his faith, to David for his zeal, to Stephen for his constancy, so will He be rich to thee. As God is rich in mercy to the good, so in judgments, plagues, woes, curses, is He rich to all ungodly and wicked men. (Elnathan Parr, B.D.)
The universality of the gospel
The gospel is admirably adapted to meet the wants of man. At whatever time, in whatever place, and under whatever circumstances, it satisfies his inquiries respecting salvation and a future world. It recognises no differences–
I. Of a national kind. The Jew and the Greek are on perfect equality as regards the gospel. Our Saviour says, Go ye into all the world, etc. Thus the gospel cuts at the root of all national selfishness and animosity, and extends its blessings to all; for God hath made of one blood all nations of the earth; and the redeemed sing, Worthy is the Lamb who hath redeemed us out of all nations.
II. Of a social kind. Great as are the differences of social condition amongst men, the gospel recognises none. The gospel says to the prince, Believe, and if he believes he is saved; but if he does not he is damned, though he be a prince. It just says the same to the slave. The rich and the poor, the master and servant, must partake of salvation by the same faith in the Son of God.
III. Of a denominational kind. The Independent and the Baptist, the Churchman and the Dissenter, each and all through Christ can be saved. The bigot in religion erects his little barrier, and having enclosed all within it who agree with him, excludes all others and regards them as outside the pale of salvation. The Lord Jesus Christ knocks down all such barriers, and standing on their ruins, proclaims salvation to each and to all who believe in His name.
IV. Of a mental kind. The refined scholar, and the untutored boor; the man of acute intellect, and the one of dull apprehension, each and all through Jesus Christ can be saved. Paul was debtor both to the wise and to the unwise. Let not the wise man glory in his wisdom, nor let the uninstructed despair. Christ offers the riches of His grace to all.
V. Of a moral kind. None are shut out from the blessings of the gospel on account of their bad character. (C. Hargreaves.)
The gospel and its publication
I. The salvation revealed in the gospel. It consists in a deliverance from the punishment and power of sin, and is effected by the death of Jesus Christ. Notice–
1. The richness of its blessings. According to the necessities of the sinner, so are the blessings presented in the gospel. Is he bowed down under a sense of the guilt of his transgressions? The gospel tells him, God so loved the world, etc. Is he sensible of the deep pollution of his soul? He learns that the blood of Jesus Christ cleanses from all sin. Does he feel his inability to honour God, by keeping the whole law? The gospel shows him that Christ is the end of the law for righteousness to every one that believeth, etc. Is the soul harassed by the power of temptation, and ready to despair? The gospel reveals the promises of deliverance and support. Does he shudder at the approach of death as the king of terrors? The gospel says, Christ came to deliver those who, from fear of death, were subject to bondage, etc. Does Satan excite doubts and fears as to the final result? The gospel reveals God as swearing to him by two immutable things, etc., that he might have strong consolation.
2. The extensiveness of its efficiency. Its blessings are confined to no particular nation, but are suited to all, in every place (Rom 10:12).
3. The means by which its blessings are to be secured. We must call upon God. But this must be much more than the address of the lips, which in many is only the result of education and example. The calling upon God here spoken of, is the result of heartfelt convictions of the truth of the gospel, and the importance of salvation. There can be no repentance without a discovery of the awful nature of sin, and without right views of the holiness of God. It is only in proportion as we see the blessings of salvation to be suitable and necessary that we shall call upon God for them.
II. The necessity of publishing the gospel throughout the whole earth. This necessity is great, and it is heightened–
1. By the natural state of the human mind. Reason brought out great results in arts and sciences, etc.; it has enabled man to trace out the being and attributes of Jehovah (Rom 1:19-20). By this also the knowledge of sin is attainable (Rom 2:14-15). But, great as are the powers of the human mind, they fail to reveal the way in which the wrath of God may be appeased, the way in which man must be just with God (Mic 6:6-7). Man is conscious of guilt, of merited punishment: self-preservation induces a wish to escape, but whither he knows not. Christ is set forth as a propitiation for the sins of the world–through faith in Him alone pardon and salvation are to be obtained; but millions of our fellow-creatures have never heard of Him, and therefore how shall they believe in Him? Hence the necessity of publishing it to them.
2. By the Divine appointment of Jehovah. We are blessed with the light of Divine truth; the spirit of true Christian benevolence, therefore, should prompt us to diffuse it. The gospel is designed both for Jews and Gentiles. This doctrine is to be found in the Old Testament as well as in the New. In the accomplishment of his designs, however, God works by means. He has appointed the preaching of His gospel. Go ye into all the world, and preach, etc. Salvation is by faith; and if faith be essential to salvation, it is necessary to hear; for faith cometh by hearing, and hearing by the Word of God. And we may well ask, How shall they hear without a preacher? etc.
Conclusion: Let us learn from this subject–
1. The unspeakable privilege of those who profess the gospel.
2. The duties which attach themselves to the possessors of these privileges. (J. C. Williams.)
For the same Lord over all is rich unto all that call upon Him.–
The Lordship of Christ
I. Christ is Lord.
1. The word is frequently an equivalent for Jehovah. Whether it is so here or not, the apostle recognised Christs oneness with God even as Christ professed the same. Upon this is rooted our Lords claim to the homage of the race.
2. The least that the word can mean is Sovereign. Christ is the King of men. This office is in danger of being overlooked in favour of His priestly and prophetic offices. It is more agreeable to be saved by His sacrifice and to listen to His gracious words than to fight His battles and to do His will. Yet what honour to be the subjects of such a King; what safety to be under His protection; what honour must come from obedience to His rule.
II. Christ is Lord over all.
1. There is but one Lord–The same Lord. Heathenism had lords many, which entailed religious confusion. Hence moral confusion and unrest. Christ is the only authoritative and perfectly self-consistent moral ruler.
2. He is over all, without distinction. His rights are based on–
(1) Creation;
(2) Preservation;
(3) Redemption.
He who created, who preserves, and who redeemed all, must be Lord of all. The inference is the essential equality of the race. Differences of rank, etc., are accidental and will pass away. That rich and poor, etc., are common subjects of the same King will never pass away. Let this soften racial, social, and sectarian asperities.
III. Christ, being Lord over all, is rich unto all. Rich Himself, He does not use His wealth for Himself. For our sakes He once became poor; but now, being again highly exalted, He gives gifts to men.
1. This is to be understood in the widest sense. His providential riches are distributed universally. Good and bad, enemies and friends, are partakers of His bounty.
2. This is to be understood in a more limited sense. His choicest favours are indeed offered to all, and the condition of their acceptance is possible to all; but they are confined to those who call upon Him.
(1) Those who acknowledge His Lordship. All can do this, but it is only reasonable that those who do do it should receive the benefit. A monarch may extend the benefit of his government to all his subjects, but he will scarcely confer his court favours on the disloyal.
(2) Those who ask for them. What can be more reasonable and easy than this. To ask implies to want, and can we expect Christ to lavish the riches of His grace on those that will not appreciate them? (J. W. Burn.)
Gods riches
The word rich is here used in its ethical import, as equivalent to liberal or bountiful. Hence the remarkable expression rich unto. In the sphere of ordinary life, when men become rich, they are in general simply said to be rich–at times it may be said that they are rich in this worlds possessions, or that they are rich in the possession of devoted friends, or rich in genius, but God is here represented as rich unto–i.e., He is abundant in goodness. (J. Morison, D.D.)
If men are not saved the fault is their own
because–
I. God is willing to save all.
1. He makes no difference.
2. Is rich unto all.
3. Offers salvation to all who call upon Him.
II. God provides means for all.
1. He sends His gospel to all (Rom 10:14-15).
2. Convinces men of unbelief (Rom 10:16).
3. Makes His word effective in producing faith (Rom 10:17).
III. Men rob themselves of their salvation by their unbelief.
1. They do not improve the means (Rom 10:18).
2. Are often more unfaithful than others less favoured (Rom 10:19-20).
3. Make the purpose of God of no effect through their disobedience. (J. Lyth, D.D.)
For whosoever shall call on the name of the Lord shall he saved.–
The inclusive whosoever
John Berridge once said, after having given out these words as his text, I would much rather it be written, Whosoever shall call upon the name of the Lord shall be saved–than If John Berridge shall call out the name of the Lord he shall be saved; because said he, how do I know that there might not be another John Berridge in the world to whom those words were addressed? But when I read, Whosoever shall call, etc., I know I must be included.
Salvation
1. Its import.
2. Its conditions.
3. Its universal offer. (J. Lyth, D.D.)
Salvation
This is the substance of the grand gospel. It implies–
1. That we are not saved by our opinions, theories, Churches, or ordinances.
2. That we are saved by Christ.
3. That application to Him for salvation must be made.
4. That in granting salvation Christ is no respecter of persons.
How thankful should we be for this simple, comprehensive declaration. How instant and earnest should be our application. How hopeful and assured of a favourable reply. (J. Parker, D.D.)
Salvation is
I. Needed by all.
II. Is intended for all.
III. Is within the reach of all.
IV. May be secured by all. (J. Lyth, D.D.)
Salvation, its Author and condition
Paul opened this chapter with an expression of heartfelt desire for the salvation of Israel; but the mass cf the nation were acting in direct antagonism to the only method of salvation. In his estimation, their rejection of the Divine plan of saving men was a crime which admitted of no palliation. There were no physical difficulties in the way (verses 6, 7). There were no intellectual difficulties in the way (verse 8). There were no moral difficulties in the way, save in their own voluntary ignorance and unbelief. Hell is self-chosen, both by Jew and Gentile. For whosoever shall call upon the name of the Lord shall be saved.
I. Man wants salvation–
1. From present evil. The whole world is guilty before God.
2. From future evil. Living to sin, the tendency of his soul is downwards, and no plumb-line can fathom the depths to which he may descend. Perish is the dark dissyllable used to describe the final state of the impenitent.
II. The salvation man wants is attainable. Shall be saved. Salvation includes–
1. Deliverance from the great moral evils of the present.
2. Fitness for the enjoyment of the great realities of the future. The saving power creates a heaven in the heart, ere it introduces a heaven to the eye.
III. The salvation man wants is attainable only by Christ.
1. He procured it as the worlds Saviour. He redeemed us to God with His blood. He could have destroyed; but while we were yet sinners He died for us.
2. He bestows salvation as the worlds Sovereign.
IV. The salvation man wants and is attainable only by Christ, is suspended on the condition of prayer.
1. This condition embodies all that is instrumentally necessary to mans salvation. It implies–
(1) Self-condemnation.
(2) Confession of sin to God.
(3) Faith. The prayer of the publican blended these elements.
There was self-condemnation. Smiting upon his burdened conscience, he exclaimed, God be merciful to me. There was a confession of sin to God: God be merciful to a sinner. There was faith.
2. This condition is strikingly simple compared with the great results of its exercise. Whosoever shall call shall be saved. We have not to traverse sandy deserts, and climb rugged steeps with the Mohammedan, nor to endure maceration with the papist, in order to obtain salvation. We have no work of supposed merit to perform; not to purchase, not to suffer, but to beg.
3. This condition is bound up with a name that renders salvation the certain result of its exercise. The condition is, that we pray to Christ. Complying with this condition, the name of Christ is a guarantee of success.
4. This condition may be exercised with success by any one cf the race. Whosoever shall, etc. Christianity invites the confidence of the world. Catholicity appears–
(1) In all the Saviour has done for man.
(2) In the calls and offers of the gospel.
Whosoever is a word utterly neutralising the attempts which men have rashly made to limit the compassion of God, and obstruct the way of the sinners approach to the mercy-seat. Conclusion: The subject reminds us–
1. That only one method of salvation exists. There is none other name given among men, etc.
2. To perish with a knowledge of this, man must commit soul-suicide. (G. Wallis.)
Free salvation
I. The blessing. Salvation from–
1. The guilt.
2. The power.
3. The results of sin.
II. The duty. To call–
1. Upon God.
2. Through the mediation of Christ.
3. By the aid of the Spirit.
4. With a disposition to be saved.
III. The promise. To all–
1. Nations.
2. Ranks.
3. Conditions.
4. Characters. (W. W. Wythe.)
The glad tidings
I. Their nature.
II. Dispensation.
III. Reception.
IV. Effect. (W. W. Wythe.)
Calling on the name of the Lord
To call upon the name of the Lord implies–
I. Right faiths, to call upon Him as He is.
II. Right trust in Him, leaning upon Him.
III. Right devotion, calling upon Him, as He has appointed.
IV. Right life, ourselves who call upon Him being, or becoming, by His grace, what He wills.
They call not upon the Lord, but upon some idol of their own imagining, who call upon Him as other than He has revealed Himself, or remaining themselves other than those whom He has declared that He will hear. (E. B. Pusey, D.D.)
Calling in earnest
I. This call does not always express itself in words, but is the speech of the Spirit, and is well understood by the heavenly Father, who seeks to hear those who worship Him in spirit and in truth.
II. It is not an artificial call. The mere saying of prayers is an act of gross superstition; the form is useless unless your heart feels and prompts the expression.
III. It is not a call for forms sake, but a dying cry for help. A Frenchman going to the chapel to pray, found that workmen were in the chapel, and the altar covered up with a dirty cloth. So walking quietly up the centre of the chapel and making a courteous bow, he placed his card upon the altar and retired. But there was also in the place a poor woman, who had been led, perhaps by poverty and cruel temptation, into sin. Crouching upon the floor, her tears fell upon the sawdust, and her soul cried to God. In the one case it was a matter of form, in the other it was an earnest desire for the forgiveness and peace of God.
IV. It is a call that is intensely earnest. The call that shall move God to save us is not a mere chaunted prayer, but the cry within the heart, God, be merciful to me a sinner.
V. It is the call of the helpless one, who is broken down under the load of sin.
VI. It is the call of the easily tempted. VII. It is the call of a captive. VIII. It is a call of the despairing soul. (W. Birch.)
A simple sermon for seeking souls
1. Inasmuch as our text talks of men being saved, it implies that men need saving; but if men had been as God created them, they would have needed no saving. We must not, however, throw the blame on Adam; no man was ever yet damned for Adams sin alone. Children dying in infancy are, without doubt, saved through the atonement. But we are not children. We need not talk just now of Adams sins. We have our own to account for.
2. Salvation means our escaping from the punishment of sin, and also from the habit of sin.
3. How may men be saved? The answer is in the text.
I. Explanation. What is meant by calling upon the name of the Lord?
1. Worship. When men began to multiply upon the face of the earth, then began men to call upon the name of the Lord, i.e., they builded altars in His name, offered sacrifice, bowed their knee, and lifted their voice. Now, whosoever is enabled by grace to worship God, in Gods way, shall be saved.
2. Prayer. Elijah, when the prophets of Baal sought to get rain from their false god, said, I will call upon God, i.e., I will pray to God, that He may send the rain. Now, whosoever prayeth to God through Christ, with sincere prayer, shall be saved. Thou canst not pray and perish. It may be a groan, a tear, or a prayer in broken English; but if it be a prayer from the inmost heart, thou shalt be saved.
3. Trust. A man cannot call upon the name of the Lord, unless he trusts in that name, and he that trusteth in Christ, calling on His name, shall be saved.
4. Professing His name. Ananias said to Saul, Arise and be baptized, and wash away thy sins, calling upon the name of the Lord. Now some of you say, We will believe and be secret Christians. Hear this, then–If any man be ashamed of Me, etc. What would Her Majesty think of her soldiers, if they should prefer not to wear anything that would mark them as being soldiers?
II. Refutation. There are some popular errors which need to be cured by refutation., viz.–
1. That a priest or a minister is absolutely necessary to assist men in salvation. The necessity of a preacher lies in telling what the way of salvation is; but his office goes no further. Neither Paul, nor an angel from heaven, can help you in salvation. We must each of us go to the fountain-head, pleading this promise.
2. That a good dream is a most splendid thing in order to save people. Rowland Hill, when a woman pleaded that she was saved because she dreamed, said, Well, it is very nice to have good dreams when you are asleep; but I want to see how you act when you are awake; for if your conduct is not consistent in religion when you are awake. I will not give a snap of the finger for your dreams. Some people have been alarmed by dreams; but to trust to them is to trust to a shadow.
3. That a certain kind of feeling must be experienced in order to salvation. Now, the only feeling I want is that I am a sinner and that Christ is my Saviour. You may keep your ecstasies and raptures to yourselves; the only feeling necessary is deep repentance and humble faith; and if you have got that you are saved.
4. That somehow or other salvation is connected with learning. Now, I would advise you to know as much as ever you can; but in regard to going to heaven, the way is so plain, that the wayfaring man, though a fool, shall not err therein. All you want to know is, the two things that begin with S–Sin and Saviour.
III. Exhortation. Believe the message. Does it seem hard to believe? Nothing is too hard for the Most High. I will use a few reasons to induce you to believe this truth. If thou callest on Christs name thou wilt be saved.
1. Because thou art elect. That doctrine which puzzles many and frightens more, never need do so. If you call on the name of Christ you are elect.
2. Because thou art redeemed. Christ has bought thee, and paid for thee.
3. Because Christ says, In My Fathers house there are many mansions, and there is one there for you. (C. H. Spurgeon.)
The obligation of Christian missions
I. The gospel is designed for the world (verse 13).
II. The world needs it (verse 14).
III. The church is commissioned to dispense it. (J. Lyth, D.D.)
Steps essential to faith
I. Faith is essential to worship (verse 13). He that cometh to God must believe that He is, etc. Acceptable worship is not speech, ritual, or bodily service, but the devotions of a soul quickened by a living faith.
1. Not a corporate faith, the current faith of a community to which we belong.
2. Not a traditional faith.
3. But an individual faith which has been reached by our own examination of facts and evidence, and which has become a living power within us.
II. Information is essential to faith (verse 14). Faith implies objects known to us. We cannot believe in something, however true, that is unknown. Men know nothing of God until they are informed. The knowledge does not come either as an intuition, or as a truth conveyed by nature. The world by wisdom knew not God. There must come a special revelation.
III. Preaching is essential to knowledge. How shall they hear without a preacher? Let the word preacher stand for all who convey from God necessary information–prophets, apostles, and all true modern expositors of the blessed Book. Had not such messengers appeared whom God made organs of communications to men, what should we have known of Him? What to produce a living faith? The publication of the gospel by preaching is Gods established instrumentality for giving the world a knowledge of the great things of faith.
IV. Divine commission is essential to preaching. How shall they preach except they be sent? The men who give the true knowledge are the men only whom God sends. There are many unsent preachers proclaiming their notions. Who are the sent ones? What are the criteria by which to determine the point–volubility, animal warmth, popularity? Not necessarily so. He is the sent who is divinely qualified by having the right conceptions, the right sympathies, the right speech. (D. Thomas, D.D.)
Links in the souls redemptive chain
I. Prayer. How then shall they call on Him? etc. This implies–
1. Consciousness of dependence upon Him.
2. An earnest desire after Him.
II. Faith. How then shall they call on Him in whom they have not believed? Faith in–
1. His personal existence.
2. The entreatability of His nature.
III. Knowledge. How shall they believe in Him of whom they have not heard? Faith is at the basis of all knowledge–soul redemptive faith requires knowledge, not of the creative, sustaining God, but of the redeeming God, God in Christ.
IV. Preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and Christ all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. (D. Thomas, D.D.)
Gods readiness to forgive
Macaulay speaks of James II as being hard and as glorying in the opportunity of crushing another. One of the most affecting pictures in the Royal Academy of this year depicts the king in the act of crushing the poor defeated Duke of Monmouth. In a room hung with tapestry the king stands erect, lank, sickly, and contemptuous. The poor duke whose rebellion had roused the hatred of the king, thought to move him to pity. His arms were bound behind him with a silken cord, and thus secured he was ushered into the presence of the implacable kinsman whom he had wronged. Then Monmouth threw himself on the ground and crawled to the kings feet. The artist represents him with face on the smooth floor, eyes swollen with weeping and watching, striving to move the king to pity. It was in vain. The king only crushed with hardness and contempt. No wonder that the historian says strongly, To see him, and not to spare him, was an outrage on humanity and decency. How many such outrages are committed in a day by those of lower rank 1 Those who feel that they have sinned and who come imploringly to the feet of Divine mercy, have no need to fear that they will be treated with hardness. God will not break the bruised reed, He is gentle towards us. He forgives, uplifts, strengthens, and saves. (Mothers Treasury.)
Crying for salvation
Some years ago a vessel struck on the rocks. They had only one lifeboat. In that lifeboat the passengers and crew were getting ashore. The vessel had foundered, and was sinking deeper and deeper, and that one boat could not take the passengers very swiftly. A little girl stood on the deck waiting for her turn to get into the boat. The boat came and went, came and went, but her turn did not seem to come. After awhile she could wait no longer, and she leaped on the taffrail and then sprang into the sea, crying to the boatman, Save me next! Save me next! Oh, how many have gone ashore into Gods mercy, and yet you are clinging to the wreck of sin! Others have accepted the pardon of Christ, but you are in peril. Why not, this moment, make a rush for your immortal rescue, crying until Jesus shall hear you, and heaven and earth ring with the cry, Save me next! Save me next?
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. For the Scripture saith] And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, Isa 28:16; Isa 49:23 : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, Heb 11:1. See Clarke on Ro 1:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The saving effect of faith and confession, spoken of immediately before, is here proved by Scripture. Either he refers to Isa 28:16, or Psa 25:3; or else he means, that this is the general doctrine of the Scripture. See notes on Rom 9:33.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11-13. For the scripture saithinIsa 28:16, a gloriousMessianic passage.
Whosoever believeth on himshall not be ashamedHere, as in Ro9:33, the quotation is from the Septuagint, which rendersthose words of the original, “shall not make haste” (thatis, fly for escape, as from conscious danger), “shall not be putto shame,” which comes to the same thing.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the Scripture saith,…. Of this form of expression, or mode of speaking, [See comments on Ro 9:17]. The passage referred to is
Isa 28:16, cited before in Ro 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, “he that believeth”, here an universal is made use of,
whosoever, or “everyone”
that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed
in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe:
and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, “shall not make haste”; how this may be reconciled, [See comments on Ro 9:2],
[See comments on Ro 9:3].
Fuente: John Gill’s Exposition of the Entire Bible
Every one (). Paul adds this word to the quotation from Isa 28:16 already made in 9:33.
Fuente: Robertson’s Word Pictures in the New Testament
The scripture saith. The quotation from Isa 28:16 is repeated (see ch. 9 33) with the addition of everyone, whosoever.
Fuente: Vincent’s Word Studies in the New Testament
1 ) “For the scripture saith,” (legei gar he graphe) “For the scripture,” says, testify-or certify, and they “can not be broken,” are “inspired,” and “true from the beginning,” Joh 10:35; 2Ti 3:16-17; Psa 119:160.
2) “Whosoever believeth on him,” (pas ho pistenon ep’ auton) “Everyone believing on him;” heart-belief and mouth confession unto, (with relationship to) righteousness are necessary on the part of every person for him to have a useful testimony for Christ, While the heart is purified (regenerated) by faith in Christ Jesus, Act 15:9, the mouth is to testify before men who are influenced by testimony, Psa 107:2.
3) “Shall not be ashamed,” (ou katarschuntesetar) “Will not be put to shame,” by virtue of his voluntary belief, in casting himself on him with his sins; Isa 28:16; Isa 49:2-3; Rom 5:5; Rom 1:16; 1Ti 2:15; 1Pe 2:6-8.
NEED TO IDENTIFY
“When we went to school we drew houses, horses, and trees, and used to write “house” under the house, etc., for some persons might have thought the horse was a house. So there are some people who need to wear a label around their necks to show they are Christians, or else we might mistake them for sinners. Avoid that. How can I know what you believe in your heart? I must first hear what you confess with your mouth. “Speak that I may see you.”
-Spurgeon
CONFESSING CHRIST INEVITABLE
It is impossible to believe with the heart and not confess with the mouth – this were to have a fire which did not burn, a light which did not illuminate, a principle which did not actuate, a hope which did not stimulate. Genuine Christians are temples of the living God; but think ye to be so. There must issue a sound from the recesses of the sanctuary, the sound as of a presiding deity, eloquent to all around of the power and authority of the Being that dwelleth within.
-H. Melvill
Fuente: Garner-Howes Baptist Commentary
11. For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which he is discussing. As then he had explained the way by which men obtain salvation, and one that is common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he repeats the testimony which he had before adduced from Isaiah, that what he said might have more authority, and that it might also be evident, how well the prophecies concerning Christ harmonize with the law. (328)
(328) As in Rom 11:33, the Apostle quotes from the Septuagint; for to “make haste,” as the Hebrew is, conveys the same idea as “to be ashamed:” for he who hastens, acts for the most part foolishly and brings himself to shame, as Saul did, when he did not wait for Samuel, but hastened to sacrifice, and thereby brought shame on himself. — Ed.
Fuente: Calvin’s Complete Commentary
(11) Whosoever believeth.All who believe shall be saved, for, &c.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. For In proof of the doctrines of the last verse, Scripture is adduced.
Believeth It being assumed that the true believer will also be a faithful confessor.
Whosoever Same passage quoted in Rom 9:33. Here it is adduced in proof of the universality of the Gospel salvation. Christ is a universal Saviour. As, descended from Abraham, he is a Jew, so, descended from Adam, he is Gentile.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘For the scripture says, “Whoever believes on him will not be put to shame”.’
The Scriptures confirm this need for faith, for they declare, “Whoever believes on Him will not be put to shame” (Isa 28:16), and in context this is referring to belief in the foundation stone, the precious cornerstone, a reference to the Messiah (see Rom 9:33 above). So what he is asking of the Jews is found in their own Scriptures, and they can be sure that if they respond to the Messiah they will have no cause to be ashamed. He will not fail them. With these words Paul also emphasises the universality of the Gospel. It is for ‘whoever’, that is, for all. This is then confirmed in the next two verses.
Fuente: Commentary Series on the Bible by Peter Pett
The testimony of Scripture for the righteousness of faith:
v. 11. For the Scripture saith, Whosoever believeth on Him shall not be ashamed.
v. 12. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him.
v. 13. for whosoever shall call upon the name of the Lord shall be saved. The form or method of salvation as taught in the Gospel is not only the sole way to get to heaven, but it is also the only method which can be made applicable to Jew and Gentile alike: to be saved by faith. This St. Paul substantiates with a passage from Scripture, a name used throughout to designate the collection of Old Testament writings as in use in the midst of the Jews. It is a sweeping, all-inclusive statement: Every one that believeth on Him shall not be brought to shame, Isa 28:16. The two thoughts which the apostle has in mind are here clearly brought out. Whosoever, every one, no matter of what race or nationality he is, no matter what his antecedents have been; there is no difference. And whosoever believes: faith is the one means of securing the blessings of salvation, it is the one condition of acceptance by God. And the apostle explains: For there is no difference between the Jew on the one side and the Greek on the other. So far as their relation to salvation, to its need, and to the method of obtaining it, is concerned, God will accept either one, just as soon as he believes. For the same one, Jesus Christ, is Lord of all, a possessor of riches, of inestimable spiritual blessings and benefits to all and for all that call upon Him. Christ is the Lord and Savior of all believers, and His command of spiritual means and riches is such as to make Him able to dispense the riches of His grace to each and every one, and to all together, that call upon Him in faith, who worship Him as their Redeemer. For that the salvation of their souls is the object of their prayer is evident from the words: Every one that calls upon the name of the Lord shall be saved. See Joe 2:32. To call upon the name of Jehovah is identical with calling upon the name of the Lord Jesus Christ. Christians call upon, worship, the name of the Lord Jesus Christ as that of God. Their worshiping is a fruit, an expression of their faith. And by that faith, expressed in this confession, they take hold upon eternal salvation, they are saved by that Lord in whom they have put their trust. Thus the apostle brings out the universality of salvation, of the fact that it is intended for all men, that the Gospel, therefore, must be proclaimed in the whole world.
Fuente: The Popular Commentary on the Bible by Kretzmann
Rom 10:11. For the Scripture saith, &c. In this and the two preceding verses, the Apostle intends to shew the nature and efficacy of the gospel faith and profession, in opposition to the mean opinion which the Jew might have of them, in comparison with the several branches of his dependence; and which, in his eye, appeared much more honourable and magnificent. It is not necessary to spend time in settling the precise difference between believing with the heart, and confessing or professing with the mouth. Thereby the whole of true religion, both in principle and practice, is denoted;the root in the heart, and the fruit in the life: only, professing with the mouth may be particularly mentioned, because that gives a right to the present privileges of Christ’s kingdom;none but professed believers have right to a place and standing in the church of God. Nor need we be curious to inquire into the distinction between righteousness or justification, and salvation. The Apostle’s design, it seems evidently, is to express all the blessings which God will bestow in this and the future world: that the one or the other of these comprehends the present blessings and privileges of the kingdom of God, none perhaps will question: and that the one or the other takesin the final and eternal salvation of the faithful saints of God will appear, if we consider that the 11th verse, Whosoever believeth, &c. certainly refers to final salvation, or the full accomplishment of Christian faith and hope. But this quotation in the 11th verse is intended to confirm at least one of the clauses in the foregoing verse, and therefore one of these clauses must refer to the final issue of faith in everlasting life to the persevering Christian. Faith is the grand principle of the Gospel; a professed faith intitles us to present privileges; and faith, as a principle in the heart, discerning, valuing, and improving the grace of God in the Redeemer, and enabling us to resist temptation, to be stedfast and unmoveable in adhering to truth and dutyis that which constitutes the Christian, the life of sobriety, righteousness, and godliness, and such as, if persevered in (the power and blessing of God supposed) will carry us safe to eternal life. And as we are to be saved, not by mere power considered abstractedly, but in a moral way, nothing less than this faith can be appointed, or be effectual to our salvation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Rom 10:11 . Now, after that grand proposition: . . . (Rom 10:4 ), has been proved from Moses himself (Rom 10:5-8 ), and this proof has received its confirmatory discussion (Rom 10:9-10 ), Paul brings forward, as if for the solemn sealing of all this , once more that weighty word of Scripture which he has already adduced in Rom 9:33 . But this scriptural saying (Isa 28:16 ) now receives, with the object of closely connecting with it what is further to follow, the significant addition of the universal element (perhaps already with a regard to Joe 3:5 ), which indeed is found neither in the LXX. nor in the Hebrew; but in the unlimited in Isaiah, ground and justification for its appearance was found to the apostle’s mind, since he had the sacred historical fulfilment of the prophecy before his eyes, and therein its more particular definitive character.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 For the scripture saith, Whosoever believeth on him shall not be ashamed.
Ver. 11. Shall not be ashamed ] Maketh not haste, saith the prophet. Shame and confusion follow haste and precipitancy: Sed Deo confisi nunquam confusi. But trust in God is never confused.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] For (proof of the former part of Rom 10:10 ) the Scripture saith, Every one who believeth on Him shall not be ashamed . is neither in the LXX nor the Heb., but is implied in the indefinite participle. The Apostle seems to use it here as taking up , Rom 10:4 . See ch. Rom 9:33 .
Fuente: Henry Alford’s Greek Testament
Rom 10:11 . This verse proves from Scripture the main idea in the preceding, viz. , that faith saves. It is a quotation from Isa 28:16 (see Rom 9:33 ) with the addition of , to which nothing corresponds either in Hebr. or LXX. Yet oddly enough it is on this that the rest of the Apostle’s argument turns. The way of righteousness and salvation by faith, he goes on to show, is meant for all.
Fuente: The Expositors Greek Testament by Robertson
believeth. App-150.
ashamed. See Rom 9:33. Quoted from Isa 28:16.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] For (proof of the former part of Rom 10:10) the Scripture saith, Every one who believeth on Him shall not be ashamed. is neither in the LXX nor the Heb., but is implied in the indefinite participle. The Apostle seems to use it here as taking up , Rom 10:4. See ch. Rom 9:33.
Fuente: The Greek Testament
Rom 10:11. , saith) Rom 9:33, note.[117]
[117] , shall not be ashamed) Unrighteousness and destruction lead to shame: righteousness and salvation to glory.-V. g.
Fuente: Gnomon of the New Testament
Rom 10:11
Rom 10:11
For the scripture saith, Whosoever believeth on him shall not be put to shame.-This brings up the question as to whether it was a living, working, active faith, or simply believing without completing itself. Pauls own explanation should settle this. In the preceding verse he shows that he meant a belief that led to obedience. There he explains that the confession with the mouth must accompany the belief in the heart. Then in verse 16 he says, They did not all hearken to the glad tidings, showing plainly that the belief spoken of embraced the obedience to the gospel. Faith in the heart gives courage to speak and act up to the faith. Consequently, being uncondemned, he will have no cause for shame.
Fuente: Old and New Testaments Restoration Commentary
Needing Messengers of Good Tidings
Rom 10:11-21
The Chosen People chafed, not only at the freeness of Gods justifying grace, but because there was no difference made, so far as salvation was concerned, between them and the Gentiles. Surely there ought to be a special doorway for them into eternal life, apart from that trodden by the feet of the ordinary heathen world! Were they not the children of Abraham, the friend of God? Here the Apostle was compelled to withstand them. No, said he, it cannot be! There is no difference between Jew and Greek. All have sinned, and the same Lord is over all, rich to those who call upon Him, of whatever nationality.
The guests for whom the marriage feast was prepared refused to come, and therefore it was decreed that the servants of the great King should preach the gospel to every creature, and scour the highways and byways of the world for guests. The remainder of the chapter, Rom 10:14, etc., therefore vindicates the Apostle in his determination to preach the gospel beyond the limits of his own people; and in doing so, he was acting upon the old words of Deu 32:21. God would provoke their jealousy by a no-people, as they had provoked His by no-gods, Rom 10:19.
Fuente: F.B. Meyer’s Through the Bible Commentary
Whosoever: Rom 9:33, Isa 28:16, Isa 49:23, Jer 17:7, 1Pe 2:6
Reciprocal: Gen 2:25 – ashamed Psa 2:12 – Blessed Psa 22:5 – and were Psa 25:2 – O Psa 31:1 – thee Psa 119:116 – and let me Isa 19:24 – shall Isa 30:3 – your confusion Isa 45:17 – ye shall not Isa 62:11 – the Lord Joe 2:26 – and my Joe 2:32 – that Joh 4:42 – and know Joh 5:24 – He that Act 10:36 – he is Act 10:43 – whosoever Act 15:9 – put Rom 4:3 – what Rom 4:11 – father Eph 3:18 – what 1Ti 5:18 – the scripture
Fuente: The Treasury of Scripture Knowledge
Missions in the Epistles
Rom 10:11-15; Rom 11:15-28
INTRODUCTORY WORDS
This study as a whole will give some idea of the missionary vision as set forth in Paul’s Epistles.
1. The scope of missionary endeavor. Rom 10:11 reads: “Whosoever believeth on Him shall not be ashamed.” Here is a “whosoever” just as deep and broad as the “whosoever” in Joh 3:16. In John it says, “That whosoever believeth in Him should not perish,” and here it says, “Whosoever believeth on Him shall not be ashamed.” The explanation of this “whosoever” is given in Rom 10:12, where it says “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.”
Then comes the second “whosoever.” Rom 10:13 reads, “For whosoever shall call upon the Name of the Lord shall be saved,” The “whosoever” in the heart of God, should be met in the “every creature” of our proclamation of the Gospel.
If God has made no difference between Jew, Greek, Scythian, bond or free; if the white man, the black man, the yellow man, and the red man are all welcomed, let us never limit God, or seek to isolate Him to any one group. All nations, and kindreds, and peoples, and tongues, is the scope of our missionary vision and responsibility,
2. The great necessity laid upon us. Rom 10:14 says, “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?” Of course, we all know that he who believeth not shall be ashamed. Therefore, faith in Jesus Christ, crucified, risen, and coming again, is absolutely necessary on the part of us all.
The first thing, Christ crucified, is necessary for redemption; the second, Christ risen, is necessary to the victorious life and power in service; the third, Christ coming, is necessary to the inspiration of hope, as well to its consummation-our own resurrection and presence with the Saviour.
The word has been given, but the preacher is needed to proclaim its message. We remember how Philip said to the eunuch, “Understandest thou what thou readest?” and the eunuch replied, “How can I, except some man should guide me?” It is not enough to mail literature and send tracts, “It pleased God by the foolishness of preaching to save them that believe.” Herein, God places the great burden of missionary endeavor back upon the churches. The missionaries themselves cannot go unless they are sent. In order to send them there are outfits to be purchased, transportation to be furnished, and the needs of daily living to be kept up.
God sends us forth, but with God must be the Church itself.
3. God’s cursing or blessing is upon us, according to our faithfulness in preaching the Word. In the 11th chapter of Romans the question is asked, “Hath God cast away His people * * which He foreknew?” The chapter proceeds to give a sevenfold proof that God has not ultimately cast off His people. However, Israel is temporarily set aside.
(1) Why Israel was cast off. There is but one answer to this question, and it is suggested all through the second part of our Scripture lesson. It is because Israel failed to bring forth fruit.
In Romans it speaks of the “casting away” of Israel, and then it speaks of some of the branches being broken off. This latter expression occurs three times.
(2) The Church was graffed in. The natural branches being broken off, God graffed in the Church, and told it to carry on for Him. We became, at once, partakers of the root and fatness of the Jewish vine.
(3) There is, however, a great warning to the Church. In Rom 11:18 we are told, “Boast not against the branches.” If we do boast and say, “The branches were broken off, that I might be graffed in,” we speak the truth, “Because of unbelief they were broken off”; pray, therefore, that we may stand by faith. We should not be highminded, for, “If God spared not the natural branches, take heed lest He also spare not thee.”
(4) The setting aside of Israel was for the reconciling of the world. This is the expression in Rom 11:15. In Rom 11:25 and Rom 11:26 we are told that after the fullness of the Gentiles is come in, all Israel will be saved. That is the time when she will be graffed in again. The mission of the Church, however, is to bring in the fullness of the Gentiles.
I. THE MISSIONARY MESSAGE IN II CORINTHIANS (2Co 5:18-20)
Here are verses which demand the deepest consideration.
1. Jesus Christ has given to us the ministry of reconciliation. “God was in Christ, reconciling the world unto Himself,” and now God hath committed unto us, in our ministry, the word of His reconciliation. Is it not beautiful to have that kind of message to carry to the ends of the earth? 2Co 5:20 tells us that we are ambassadors for Christ, and we are, as though God were beseeching others by us, and we, in Christ’s stead, were pleading with others to be reconciled unto Him.
2. The great ambition of the true missionary. This will be found in 2Co 10:15, 2Co 10:16. Paul said it.
Some of us may delight in taking a task that is well on its way to completion; we like churches already built, the towns already evangelized. Not so with the Apostle Paul: he wanted to plow his own ground, and sow his own seed. May God grant that this same glorious ambition may be ours,
3. The great sufferings of a true missionary. In chapter 6, 2Co 6:4 and on, read what the Apostle says.
It is not until we are ready for all of this that we may think of ourselves standing approved. In the eleventh chapter Paul spoke of other ministers and their boasting; then he said, “I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft,” and so on. Beloved, here is the Spirit of the true missionary.
II. THE MISSIONARY MESSAGE IN GALATIANS (Gal 1:15-17)
1. A man called before he was born to preach the Gospel to the Gentiles. This is suggested in Gal 1:15, and it is set forth very clearly in the words of God to Ananias. When Ananias was commanded to go and anoint Saul of Tarsus, God said, “He is a chosen vessel unto Me, to bear My Name before the Gentiles, and kings, and the Children of Israel. For I will shew him how great things he must suffer for My Name’s sake.” We still believe in the definite call to the mission fields. We must not go where we are not sent, neither must we go until we are sent.
2. A man to whom God revealed Himself. This is the message of Gal 1:16. Mark the words: “When it pleased God * * to reveal His Son in me, that I might preach Him among the heathen.”
We take it from this, that a man or woman who has never had a real revelation of Jesus Christ, in him, is not yet panoplied to preach. He may know a great deal about Jesus Christ, and understand fully the message of redemption through the Blood, but how can he go and face what Paul faced, and what many missionaries have faced, unless the Son of God is revealed in him?
3. The missionary separated unto God in preparation. God took Paul off into Arabia, where He could personally teach him the Gospel. His message was not after man, neither did he receive it of man; neither was he taught it but by the revelation of Jesus Christ. The missionary is necessarily separated more or less unto a life of loneliness; however, when we have God, how can we be lonely?
III. THE MISSIONARY MESSAGE IN PHILIPPIANS (Php 1:11-17)
The verses before us give some wonderful inside views of the ministry of Paul, the great missionary to the Gentiles.
1. Paul expressed “That the things which happened unto me have fallen out rather unto the furtherance of the Gospel.” When we stop to consider the things which happened unto Paul, we find that they were many.
Paul was delivered unto death for Jesus’ sake. To the Corinthians he added these memorable words, “So then death worketh in us, but life in you.” To the Philippians read what he says, in Php 1:12.
Thus, even in prison, Paul was still rejoicing in the privilege of suffering for Christ. In Php 1:14 he says, “And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the Word without fear.”
2. Paul’s expression of the great inner throbbings of his heart. Php 1:18 reads: “What then? notwithstanding, every way, whether in pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.” The great mission of the Apostle was to see Christ preached, and preached to every creature in the whole wide world.
IV. THE MISSIONARY MESSAGE IN COLOSSIANS (Col 1:23-29)
1. The Gospel preached to every creature under Heaven. This is the expression found in Col 1:23. Paul was made a minister of Jesus Christ, and Paul had already found himself able to say that he had never been moved away from the hope of the Gospel, which the Colossians had heard, and which had been preached to every creature under Heaven. Beloved, shall we, with Christians numbering into many millions, fail to give the Gospel to every creature of our day?
2. Paul made a minister according to the dispensation of God. It is a wonderful thing when you go forth to preach the Word, knowing that you have been made a minister by the hand of the Almighty; that you are a diplomat sent from Heaven; an ambassador from on High. We know, if this is the case, that we are truly God’s representatives under orders; we will know, then, that He who sent us will never forsake us.
3. The great ambition of the Apostle. In Col 1:28 we read, “Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus.”
What an ambition is this! We are not preaching only to get souls saved; we are to teach them, that we may present them perfect before the throne of glory. It was for this that Paul said, “Whereunto I also labour, striving according to His working, which worketh in me mightily.” Somehow or other these words stir our soul to activity. Paul was working out, while God was working in.
When we are true preachers or workers there is no forcing of our message, or of our labor. There is something within us that will not let us stay. We are pressed on by the Spirit of God, which dwelleth within us.
V. THE MISSIONARY MESSAGE IN THESSALONIANS (1Th 1:8-10; 1Th 2:8-10)
We have some wonderful things before us now.
1. The reach of God’s love in us. In chapter 2, 1Th 2:8-9, read what he says. Now we can see that wonderful preacher, the Apostle Paul, as a man who deeply loved those to whom he preached. He was “affectionately desirous.”
What did this love prompt him to do-to preach the Gospel of God unto them? Certainly, but not only that. He was willing to impart not only the Gospel, but his very soul. He was willing to do this because the Thessalonians were dear to him. When they remembered his labor and travail night and day for them, they began to realize something of his love, something of the passion of his heart, Somehow or other, the Gospel which he preached seemed to them more precious because, in order to preach that Gospel, he labored night and day, that he might not be chargeable unto them.
2. The sweep and sway of the Gospel. We now go back to chapter 1, 1Th 1:8-10, Read 1Th 1:8. Here is a missionary endeavor that should never be forgotten. Why do we go to China, or Africa, or anywhere else? Do we go that they may receive the Gospel and be saved? Certainly; but we go also that they themselves may “sound forth” the Word of God which they have received from us.
In 1Th 1:5 of chapter 1, Paul speaks of how the Gospel came unto Thessalonica-not “in word only, but also in power, and in the Holy Ghost, and in much assurance.”
1Th 1:6 tells us that the Thessalonians became followers of Paul, and that they themselves “received the Word in much affliction, with joy of the Holy Ghost.” Afterward we find that those who received the Gospel, heralded the Gospel.
We will never reach every creature in our dispensation until those who hear us in the foreign field receive the Gospel in power, in the Holy Ghost, and in much assurance; and until, having thus received it, they are panoplied to sound it forth.
VI. THE MISSIONARY MESSAGE IN I TIMOTHY (1Ti 2:4)
It is not until we come to the Epistle of Timothy that we find this tremendous statement, “Who will have all men to be saved, and to come unto the knowledge of the truth.” This is the “whosoever” of Joh 3:16, and of Rom 10:1-21, stated in a different way. Let us look at it carefully.
1. God our Saviour. This is the closing expression of 1Ti 2:3. In the Epistle to Titus we read similar expressions four different times.
In chapter 1 Tit 1:4, are the words, “the Lord Jesus. Christ our Saviour.”
In chapter 2, _Tit 2:1-15 __verse 13, is the expression, “the great God and our Saviour Jesus Christ.”
In chapter 3, _Tit 3:1-15 __verse 4, are the words “God our Saviour,” and in _Tit 3:1-15 __verse 6, “Jesus Christ our Saviour.”
From these Scriptures we are ready to assert that Jesus Christ is God. Our Saviour could be none other than God; if Jesus Christ had been son of Joseph, He could not have been Son of God; nor could He have been our Saviour.
It is such an One who died that all men might be saved. It is such an One, as God our Saviour, or Jesus Christ our Saviour, whom we preach.
In Philippians we read, “That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.” Here is the great capstone of all missionary endeavor, the presentation of God incarnate, even God our Saviour.
2. Who will have all men to be saved. If God wants all men to be saved, then we must carry the Gospel to all men.
Need the missionary, then, who goes to the heart of Africa feel that any poor, struggling piece of humanity is not loved of God? We heard of one man to whom God said: “I want you to manifest My love to the tramps.” Are not the tramps of our country included in the “all men” before us? Surely the tramp of our own country, as well as the out-caste of India, should be brought under the power of 1Ti 2:6 of the Scripture now before us. It reads; “Who gave Himself a ransom for all, to be testified in due time.” Then let us testify.
3. Who will have all men to come unto the knowledge of the truth. If God, as we have just said, wants every man to be saved, then He wants everyone to know the truth of redemption. Beloved, let us determine, God helping us, that He may have our feet to carry us to the last man on earth, that we may give to him the message of salvation.
VII. THE MISSIONARY MESSAGE IN I PETER (1Pe 2:9)
We have always loved this verse. Let us quote it to you: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him who hath called you out of darkness into His marvellous light.”
1. The believer’s titles. God has given us degrees; here they are: We are a C. G., an R. P., an H. N., and an S. P. Just write your name and place your four titles after it:
(1) We are a C. G., (child of God) because we have been born again. Not only are we born again, but we are chosen to be born.
(2) We are an R. P. A priesthood; but not only priests; but royal priests of God.
(3) We are an H. N. A nation; but not only a nation, but a nation marked by holy living.
(4) We are an S. P. A people; but not only a people, but a people chosen and peculiar to God: a special people.
2. The objective of our call. Let us put it this way, “Ye are * * that ye should,” Certainly God did not give us our titles for nought. He made us what we are, in order that we should show forth His praises by our lives, and our good works, and our words, to those around us. That is the expression found in 1Pe 2:12.
3. That they should glorify God. Who are the “they” referred to? The Gentiles. We think of Peter as the Apostle to the Jews, but it was Peter who said, “Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation.”
Thus the heart of God is again seen, even through Jewish Christians. They were saved, they were a chosen generation, a royal priesthood, and so forth, that they might show forth the glory of their God to the Gentiles. Let us glorify Him, and magnify Him before men; telling out the story of His saving grace, until all men shall know of Him.
AN ILLUSTRATION
“And here our work began. My message to the nations was that ‘every creature’ In every nation was to be reached in exactly the same way that God led Charles Cowman to place the Word in every home in Japan; later the same kind of work was begun in Korea and now, thanks be to God, is being carried on in the great, vast land of China. What has been done can be done again and again. Jesus said to ‘every creature’ and He meant just what He said. Charles Cowman laid down his life in literally obeying the last commission; and shall we, who live and remain to witness the afterglow of that rarely beautiful life, rest on our oars while millions die? Nay, we take up the torch that fell from his hands and on, on we press into the midnight lands.
“He simply said, ‘Come follow!’ And His footsteps led me clear up into Lapland amid the deep forests back where the Laplanders live in the bitter cold, where the mode of travel is on sledges drawn by reindeers, or on skis, leaping over the hills and mountains-primitive life. Yes. it is there that the poor Lapps live in their huts made of skins. Live? Yes, they live and they die. The people gathered in schoolhouses, traveling miles and miles over the deep snow, and in the high snowstorms-almost blinding-and many of them found Jesus. What a glorious time we had in Lapland! We left several fine Christian workers there who have spent the winter visiting the Lapps’ huts and bringing souls to the One who so loved that He came. Trophies of Calvary!
“Plans were made and prayed over for giving Finland and Lapland, as nations, the Word in every home. And then, miracle of miracles, He sent us to Esthonia, a little country to the north of Finland. There everything was in readiness-Esthonia opened wide her arms-they simply took the Water of Life proffered them, and a glorious work goes on and evangelists are going from home to home with the Word and many are seeing a great light and are ‘Coming, coming, yes, they are.’ My Esthonian audiences wept until there was a row of tears of joy, not sorrow, and never in any place in my entire lifetime have I seen such joy-lit faces. They had prayed for years for revival and they believed God had sent the answer.
“Not one word of the languages could I understand, but love is the universal language of the world and my heart was knit to them in a special way for it was an Esthonian hand, under God’s, that held the wheel of the cargo boat, as we passed through the raging tempest and to them I was sent to God. * * *
“As we appear before Him on that day we want, through His power, to stand there unashamed, with trophies to lay at His pierced feet.”
And with this, dear readers, we close. If through reading this report of the Lord’s workings in our midst, you have caught a glimpse of His glory and power; a picture of the ripeness of these felds; and a vision of the lost, to the extent that you, too, will be different in your praying, in your giving and to your burden for souls, we shall praise Him. Tears have fallen in the writing; they may fall in the reading, but if it means tears that will water the seeds being sown, we know there will be an abundant harvest; and even greater glory shall be in the midst
“The seed that I’ve planted in springtime with weeping,
And watered with tears and with dew from on High;
Another may shout while the harvesters reaping
Shall gather my grain in the sweet by and by.
Fuente: Neighbour’s Wells of Living Water
:11
Rom 10:11. Not be ashamed means “not be disappointed.” The emphasis should be on the word whosoever, in view of the self-importance felt by the Jews.
Fuente: Combined Bible Commentary
Rom 10:11. For the Scripture saith. Isa 28:16, already cited in chap. Rom 9:33. After the extended proof that Christ is the end of the law unto righteousness to every one that believeth, the passage is introduced again to confirm that statement. Strictly speaking for furnishes a proof of the former half of Rom 10:10.
Whosoever, etc. The word answering to whosoever, more literally, every one is not found in the original passage (comp. chap. Rom 9:33). But it is properly inserted here, because this idea of universality, which is implied in the original prophecy, has not only been established in the intervening discussion, but is the theme of the succeeding verses.
Fuente: A Popular Commentary on the New Testament
Observe here, How the apostle proclaims Jesus Christ a common and universal Saviour of all mankind who believe in him: without any discrimination or difference between Jew and Gentile. Whosoever believeth on him, shall not be ashamed, whosoever shall call upon his name, shall be saved.
Where by believing on him, and calling upon him, must be understood such a faith in him as is the parent and principle of obedience to him. For the devil himself may as sell pass for a believer, as a disobedient soul. If our works be no better than theirs neither, in the account of God. He believes so as not to be ashamed, who lives as he doth believe. In vain is it to expect salvation by Christ, if we do not yield subjection to him.
Lord! how many are there that desire thou shouldst suffer for their sins, so they may have the satisfaction to commit them; content that thou shouldst bear the blame, so they may have their liberty to commit the faults! If they may but live in their sins, they take it kindly, that Christ will die for them; but the design of Christ’s death was to deliver us not only from the danger, but from the dominion of our sins; to free us not only from the wrath of God, but from the rage of our lusts.
Fuente: Expository Notes with Practical Observations on the New Testament
Rom 10:11-13. For the Scripture saith, &c. He proceeds to prove, by the Scriptures, the saving effects of faith and confession, spoken of in the two last verses. He refers to Isa 28:16, and perhaps also to Psa 25:3. Or, he means, that this is the general doctrine of the Scriptures: Whosoever believeth on him Whether Jew or Gentile; shall not be ashamed Disappointed of his expectation of salvation, or put to confusion in any imaginable circumstance. For there is no difference between the Jew and the Greek As to the way of obtaining justification and salvation; for the same Lord of all The Creator, Preserver, Governor, and Benefactor of the whole human race; is rich Full of mercy and grace; so that his blessings are never to be exhausted, nor is he ever unable or unwilling to bestow them on such as are prepared to receive them; or, that call upon him For them, sincerely, importunately, and in faith. For whosoever shall call upon the name of the Lord Not only of the Jews, but also of the Gentiles, as appears from Act 2:21, where also these words of Joel are quoted; shall be saved In the sense explained in the note there, and on Joe 2:32, which see. The word in the prophet, in the original, is Jehovah, whence it is certain that the prophet speaks these words of the true and only God; and yet it is as certain that he ascribes them to Christ, both from the following words, How shall they call on him in whom they have not believed? (for the apostle, in this whole chapter discourses of faith in Christ,) and from the words foregoing, evidently spoken of Christ, of which these are a proof, and with which they are connected by the particle for. Here, then, we have two arguments for the divinity of Christ; 1st, That what is spoken of Jehovah is ascribed to him. 2d, That he is made the object of our religious invocation, as he is also 1Co 1:2, and in many other passages of the epistles. Whitby. Bishop Pearson, also, (on the Creed, p. 149,) argues at large from hence, that if Christ be not here called Jehovah, the apostles argument is quite inconclusive. It may be observed here likewise, that the great truth proposed, Rom 10:11, is so repeated in these two following verses, and further confirmed, Rom 10:14-15, as not only to imply that whosoever calleth upon him shall be saved, but also that the will of God is, that all should savingly call upon him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 11. For the Scripture saith, Whosoever believeth on Him shall not be confounded.
That is to say, it suffices to believe in Him who has fulfilled all, to be saved exactly as if one had fulfilled all himself. Here again the apostle quotes according to the LXX. (see on Rom 9:33). The most miserable of believers will not be deceived in his hope, if only he believes. The apostle here adds the word , every one, whosoever, which was not authentic (Rom 9:33), but which is not wanting in any document in our verse. He might, indeed, deduce it with reason from the idea of the verse taken as a whole. Yet he does not add it by accident; for with the idea of the freeness of salvation he proceeds to connect that of its universality. This was the second point to which the ignorance of the Jews extended, and one of the two causes which rendered their rejection necessary for the execution of God’s plan. Imagining that salvation was bound up with the fulfilment of the ordinances of the law, they monopolized it to their advantage, consenting to share it only with those of the Gentiles who would accept circumcision and the Mosaic dispensation, and thereby become members of the people of Israel. Through this conception, they came into conflict with the mind of God, which had in view the preaching of a free salvation to the whole world, and consequently the abolition of the legal system. This divine universalism, with its consequence, the free preaching of the gospel to all men, is the subject of the following passage. By introducing the word , every one, whosoever (Rom 10:11), into the saying of Isaiah, the apostle announces this new idea which he proceeds to develop.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
For the scripture saith [Again Paul appeals to the Scripture to show that what he is telling the Jews has all been prophetically announced in their own Scriptures. Thus he slays their law with its own sword], Whosoever believeth on him shall not be put to shame. [A passage already quoted at Rom 9:33; but Paul changes “he” into “whosoever,” thus emphasizing the universality of the verse, for God’s universal mercy to believers is his theme, and we shall find him amplifying and proving it in the next two verses. “Shame” has especial reference to the judgment-day. By faith we learn to so live that God ceases to be ashamed of us (Heb 11:6-16). By faith also we are brought into such union with Christ that he also no longer feels ashamed to recognize us (Heb 2:10-11). But if we glory in sin which is our shame (Phi 3:18-19), walking nakedly in our shame (Rev 16:15), and refusing the gift of the garment of Christ’s righteousness (Rev 3:18), being ashamed of it and him, in that day he also will be ashamed of us (Mar 8:38; Luk 9:26), and great then will be our shame in the sight of all God’s hosts, and marked will be the contrast between us and the believers who are not ashamed– 1Jo 2:28]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
11. For the Scripture says, Every one believing on him shall not be ashamed. The masses of church members are ashamed to pray at home and in public and talk for Jesus on the streets, from the simple fact that they are full of sin. Get rid of all sin, and your shame is all gone forever.
Fuente: William Godbey’s Commentary on the New Testament
Verse 11
Whosoever; whether Gentile or Jew.–Ashamed; disappointed.
Fuente: Abbott’s Illustrated New Testament
10:11 {7} For the scripture saith, Whosoever {k} believeth on him shall not be ashamed.
(7) Now he proves the other part which he propounded before in the fourth verse, that is, that Christ calls whoever he wishes without any difference, and this confirms by a twofold testimony, Rom 10:4 .
(k) To believe in God is to yield and consent to God’s promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us, from which arises a sure trust.
Fuente: Geneva Bible Notes
Paul removed all doubt about the requirement for justification that his statement in Rom 10:9-10 might have created with this quotation from Isa 28:16. Belief in God, specifically in His promises, is the only condition for justification (cf. Rom 3:24-25). These promises are also the basis of the believer’s assurance that he or she possesses salvation (cf. 1Jn 5:12-13).