Verse-by-Verse Bible Commentary
Romans 10:4

Clarke's Commentary

Verse Romans 10:4. For Christ is the end of the law — Where the law ends, Christ begins. The law ends with representative sacrifices; Christ begins with the real offering. The law is our schoolmaster to lead us to Christ; it cannot save, but it leaves us at his door, where alone salvation is to be found. Christ as an atoning sacrifice for sin, was the grand object of the whole sacrificial code of Moses; his passion and death were the fulfilment of its great object and design. Separate this sacrificial death of Christ from the law, and the law has no meaning, for it is impossible that the blood of bulls and goats should take away sins: wherefore the Messiah is represented as saying, Sacrifice and observing thou didst not desire; burnt-offering and sin-offering thou hast not required; then said I, Lo, I come to do thy will; a body hast thou prepared me, Psalms 40:6, Psalms 40:7; Hebrews 10:4-10; which proves that God never designed that the sacrifices of the law should be considered the atonement for sin, but a type or representative of that atonement; and that THE atonement was the sacrifice offered by Christ. Thus he was the END of the law, in respect to its sacrifices. And, as sacrifices were offered merely to procure pardon 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 offences, 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.

Bridgeway Bible Commentary

Israel responsible for its own loss (9:30-10:21)

Whatever God’s purposes may be, the Jews are still responsible for their own loss. They cannot say God has rejected them. They have rejected God. Gentiles, who have no law, are justified by faith, and Jews can be too, if they will believe instead of trying to win God’s favour through keeping the law. They will not accept that the way of salvation for them is the same as for the Gentiles - through faith in Christ (30-33). Paul wants the Jews to be saved, but they cannot be saved while trying to create their own righteousness through law-keeping. They must admit they are helpless sinners and accept the righteousness of God through Christ (10:1-4).
The language of law says, ‘Do all this and you will live’. The problem is that none is able to keep the law perfectly. All are condemned to death (5). The language of faith says, ‘Do nothing. Do not try to climb the heavens or search the depths, for Christ has already come down from heaven to earth, has been crucified, buried and raised from the dead. He can be yours through faith right where you are (6-8). Believe in him as your risen Saviour, declare him to be your Lord, and you will receive from God the righteousness that saves (9-10). This applies to all who cast themselves upon God in faith, Jews and Gentiles alike’ (11-13).
Before people can believe this message, they must hear it. Therefore, Christians must be sent to proclaim it (14-15). Not all will accept the message, but Christians must proclaim it nevertheless. And the message they proclaim is the good news concerning Jesus Christ (16-17). The Jews have indeed heard this message, so they have no excuse (18). Their problem is not that they have not heard or understood it, but that they have refused to believe it (see v. 16). They become angry and envious when they see their supposedly ignorant Gentile neighbours accepting the gospel, but they themselves will not listen to it (19-21).

Coffman's Commentaries on the Bible

For Christ is the end of the law unto righteousness to every one that believeth.

End of the law … does not refer to the abrogation of Moses' law (though, of course, it was abrogated by Christ, as amply taught elsewhere), but to the goal, end, and fulfillment of the law's purpose As Whiteside pointed out:

It is true that the law ended at the cross, but it ended at the cross regardless of whether one believes or disbelieves. The end of which Paul here speaks is attained by those who believe in Christ. The end, or aim, of the law was righteousness. The believer in Christ is made righteous, and thus the end of the law for righteousness is reached in Christ. When a man's sins are all blotted out, when he is cleansed from sin, he is righteous; that condition is reached in Christ by those who believe …. The modifying clause, "to every one that believeth," shows that Paul was not speaking of the abrogation of the law; that is taught abundantly elsewhere. And it was abrogated for all, believers and unbelievers alike. Robertson L. Whiteside, A New Commentary on Paul's Epistle to Saints in Rome (Denton, Texas: Miss Inys Whiteside, 1945), p. 214.

For righteousness … The end, or aim, of the law was to produce righteousness; but the only person who ever lived to achieve perfect fulfillment of the law, thus achieving that righteousness, is the Lord Jesus Christ. All who are "in Christ" therefore have fulfilled the law "in him"; that is, when viewed as Christ, they have fulfilled it.

Barnes' Notes on the Whole Bible

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 people from Christ unless they believe on him, faith in him is implied where the word occurs in this connection.

Is the end of the law - The word translated “end” means what 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.; John 13:1; Luke 22:37. It also means the design or object which is had in view; the principal purpose for which it was undertaken; 1 Timothy 1:5,” The end of the commandment is charity;” the main design or purpose of the command is to produce love; 1 Peter 1:9, “The end of your faith, the salvation of your souls;” the main design or purpose of faith is to secure salvation; Romans 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 favor and eternal life. The same end is now accomplished by faith in Christ. The great design 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 with God.

To every ... - See the note at Romans 1:17.

Living By Faith: Commentary on Romans & 1st Corinthians

10:1-4: Brethren, my heart’s desire and my supplication to God is for them, that they may be saved. 2 For I bear them witness that they have a zeal for God, but not according to knowledge. 3 For being ignorant of God’s righteousness, and seeking to establish their own, they did not subject themselves to the righteousness of God. 4 For Christ is the end of the law unto righteousness to every one that believeth.

Paul has explained Israel’s stumbling and the Jewish rejection of the gospel. Here he affirmed that he was pained by the Jew’s rejection of Christ and the New Testament. Paul carried a spiritual weight for the people of Israel, and this was a continuous burden (“is for them” is in the present tense). Seeing people from a Jewish background embrace Christ and salvation is plainly expressed as “my heart’s desire.” This helps us understand why he went to the Jewish synagogues again and again.

A key word in describing his feelings for fellow Israelites is heart (kardia). When looking at other verses penned by Paul (2 Corinthians 5:12; 1 Thessalonians 2:17), it is easy to see that he drew a distinction between man’s outward appearance and the heart. In verses such as Romans 10:1, heart denotes the innermost part of our being. This is the place where faith is to be created (Acts 16:14), the part of our person which must desire to do God’s will (Romans 6:17), where we keep God’s word (Luke 8:15), and where Christians are strengthened (Hebrews 13:9). Our hearts are pure because of Jesus’ blood (Hebrews 10:22) when we obey from the heart (Romans 6:17). For a more in-depth commentary on the word heart, see the commentary on Acts 8:20-22.

In describing the Jews (verse 2), Paul said he could “bear witness” (present tense) to something. Moffatt’s translation of this is: “I can vouch for.” Paul knew the Jews had a “zeal for God.” The Hebrews were a God-intoxicated people just like many today. These people had no lack of sincerity or fervor. They wanted to do what was right. Yet, there were differing viewpoints and temptations that caused them to reject Jesus as the Messiah. The Lord became a stumbling block (9:32) and the Jews rejected the gospel that would have led them to salvation.

Can we think of a person or a religious group that has a zeal for God but is misguided and on the wrong track? Paul’s word for zeal (zelos) is sometimes used to describe the fury of those who opposed Christians (see Acts 5:17 and Acts 13:45), though this does not seem to be the point of emphasis in Romans 10:1-21. This same term is also applied to Paul when the Philippian letter was written (Philippians 3:6).

Before anyone can have the proper zeal for God there must be “knowledge.” Without knowledge, zeal is misguided and can even be dangerous. Paul said the Jews were “ignorant of God’s righteousness,” and they “sought to establish their own” way of coming to God. This book teaches that righteousness comes through faith (5:1), but the Jews did not and would not realize this fact. The word “ignorant” (agnoeo) is here defined as “A failure to know in the sense of a disobedient closing of the mind to the revealing word of God” (Brown, 2:407), and this word is in the present tense. The Hebrews stumbled (9:32) at the gospel and determined to come up with their own system. This system was justification by works. How many in our time are still ignorant of God’s plan for righteousness and establish their own way? Can we list some examples? It is probably impossible to overemphasize the importance of the word own (idios). This possessive pronoun meant “‘one’s own’ as in belonging to an individual. It may also mean ‘by oneself’ (privately, apart, alone)” (CBL, GED, 3:142). First century Jews wanted, just as people now, their own way to serve God or believe in God, but heaven does not permit us to design a belief system or a deity that is of our liking. We either use the system God has given and fully serve Him or we will perish (Luke 13:3). If this information is not convincing enough, another little detail should be considered: the word seeking in the ASV and “going about” in the KJV (another present tense verb). This term (zeteo) is the same word Jesus used in Luke 19:10 (He came to seek the lost). Jesus gave His life to seek and save the unsaved, but many wish to seek a way other than the one He offers. That choice leads to spiritual death because there is no other way (John 14:6, the way).

Verse 4 has been explained in various ways. The best explanation seems to be offered by Owen (p. 75). The law insured that man was unable to be just before God. When Jesus came, this problem ended. Through Christ, justification is possible. Instead of being under law, we are under grace (6:14).

Calvin's Commentary on the Bible

4. For the end of the law is Christ, etc. The word completion, ⁽³²¹⁾ seems not to me unsuitable in this place; and [Erasmus ] has rendered it perfection: but as the other reading is almost universally approved, and is not inappropriate, readers, for my part, may retain it.

The Apostle obviates here an objection which might have been made against him; for the Jews might have appeared to have kept the right way by depending on the righteousness of the law. It was necessary for him to disprove this false opinion; and this is what he does here. He shows that he is a false interpreter of the law, who seeks to be justified by his own works; because the law had been given for this end, — to lead us as by the hand to another righteousness: nay, whatever the law teaches, whatever it commands, whatever it promises, has always a reference to Christ as its main object; and hence all its parts ought to be applied to him. But this cannot be done, except we, being stripped of all righteousness, and confounded with the knowledge of our sin, seek gratuitous righteousness from him alone.

It hence follows, that the wicked abuse of the law was justly reprehended in the Jews, who absurdly made an obstacle of that which was to be their help: nay, it appears that they had shamefully mutilated the law of God; for they rejected its soul, and seized on the dead body of the letter. For though the law promises reward to those who observe its righteousness, it yet substitutes, after having proved all guilty, another righteousness in Christ, which is not attained by works, but is received by faith as a free gift. Thus the righteousness of faith, (as we have seen in the first chapter,) receives a testimony from the law. We have then here a remarkable passage, which proves that the law in all its parts had a reference to Christ; and hence no one can rightly understand it, who does not continually level at this mark.

(321) “Complementum — the complement,” the filling up, the completion. The wordτέλος, “end,” is used in various ways, as signifying — 1. Theterminations of any thing, either of evils, or of life, etc., Matthew 10:22; John 13:1; — 2. Completion or fulfillment, Luke 22:37; 1 Timothy 1:5; — 3. The issue, the effect, the consequence, the result, Romans 6:21; 1 Peter 1:9; 2 Corinthians 11:15; — 4. Tribute or custom, Romans 13:7; — 5. The chief thing, summary or substance, 1 Peter 3:8

The meaning of the word depends on what is connected with it. The end of evils, or of life, is their termination; the end of a promise is its fulfillment; the end of a command, its performance or obedience; the end of faith is salvation. In such instances, the general idea is the result, or the effect, or the consequence. Now the law may be viewed as an economy, comprising the whole Jewish law, not perfect, but introductory; in this view Christ may be said to be its end — its perfection or “its landing place.” But we may also regard the law in its moral character, as the rule and condition of life; then the end of the law is its fulfillment, the performance of what it requires to attain life: and Christ in this respect is its end, having rendered to it perfect obedience. This last meaning is most consistent with the words which follow, and with the Apostle’s argument. The first view is taken by [Chrysostom ], [Beza ], [Turrettin ], as well as [Calvin ]; the second, by [Mede ] , [Stuart ] , and [Chalmers ]. There is really not much difference in the two views; only the sequel of the verse, “for righteousness to every one who believes,” and the opposite sentiment in the next verse, “the man who doeth these shall live in (or through) them,” seem to favor the latter view. — Ed.

Smith's Bible Commentary

Chapter 10

Now Paul again reaffirms his love and desire for his brethren after the flesh.

Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. For I bear them record that they have a zeal of God, but not according to knowledge ( Romans 10:1-2 ).

They are zealous for God, yes. Some of those zealous ones beat up the mayor in Jerusalem just a day or so ago because of some of his rulings that they felt did not coincide with their desires. They wanted Jerusalem to be shut down completely on the Sabbath day, and he just let their sections be shut down but allowed cars to be driven in other sections. They beat up on him the other day. They have a zeal for God, but not according to knowledge.

For they, being ignorant of God's righteousness are going about to establish their own righteousness, and they have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believes ( Romans 10:3-4 ).

Now, what Paul declared of the Jew then is still true today. They have a zeal for God, but not according to knowledge. And so you will see them at the wailing wall, you will see them as they tie to them a little box, the phylacteries as they bind them to their foreheads and as they put on their prayer shawl and they go up to the wall and they begin to bob up and down and they go through their prayers and all, a zeal for God but not according to knowledge. For they're ignorant of God's righteousness and they are going about to establish their own righteousness.

I had a Jewish fellow one night as we were talking say to me, "Well, Chuck, my father is a very religious man. He says his prayers every day. He observes Sabbath; he loves God. Do you mean to tell me that because my father does not believe that Jesus is the Messiah that he is lost?" And I answered him, "That is a very difficult question for me, because I do believe that your father does love God, has a zeal for God, but what is he doing about his sin? When God established His covenant with Israel, God established the various offerings that they must bring to Him for their sins. God established that they had to bring an animal and kill the animal in their stead, that their sins must be transferred onto the animal and the animal slain. Your father is not offering sacrifices. He is not coming according to the covenant that God established by Moses for sins to be forgiven. Thus, how can your father have the forgiveness of sins which is essential for fellowship with God?" He told me how that they now feel that their good works will make them acceptable to God. Thus, their good works must outweigh their bad works. Thus, they are seeking for a righteousness from works, their good works, and they have rejected that righteousness that God has established for them. They are really rebelling against God's path of righteousness, having established now their own righteousness by works, as Paul here declares. But they are not even doing the works that God requires in the offering of a sacrifice. And thus, I have great difficulty with their present and current status before God. For the Jew stumbling at Jesus Christ going about by works trying to establish a righteousness before God.

Paul declares they just haven't made it and can't make it for they have not submitted themselves to the righteousness of God and Christ is the end of the law for righteousness to everyone that believes. The law cannot make a person righteous before God, nor can it give a person a righteous standing before God. For if the law could give a man a righteous standing before God, then it was not necessary for Christ to die. Jesus in the garden prayed, "Father, if it is possible, let this cup pass from Me." If what is possible? If salvation for man is possible by any other means, if man can be saved by the law, if man can be saved by his own efforts, by his good works, if a man can be saved by sincerity, then, God, let this cup pass from Me. Let the cross pass.

Now the fact that Jesus went to the cross is God's witness before the world that there is only one way that a man can come to God, and that is by the cross of Jesus Christ. For there is one God and one mediator between God and man, the man Christ Jesus. For He said, "I am the way, the truth, and the life, and no man can come to the Father but by me" ( John 14:6 ). You say, "Chuck, that is too narrow. I can't accept it." I'm sorry you can't accept it, but that is the way it is. Jesus said, "Straight is the gate, and narrow is the way that leads to eternal life and few there be that find it, but broad is the way and broad is the gate that leads to destruction" ( Matthew 7:13-14 ). Beware of those endeavors of men today to broaden the gate. And we hear it on all sides. "Oh, God surely loves all mankind, and God loves the Buddhist and God loves the Mohammed, and God loves everybody." And they are broadening the gate so that you breathe, "Oh, God loves you," you will be saved because you are breathing.

But God has established the way through Jesus Christ. And the cross offends people, because the cross tells you there is only one way to God. If it were possible that man could be saved any other way, the cross would not be necessary.

For Moses described the righteousness which is of the law, [he said,] That the man which doeth those things shall live by them. But the righteousness which is of faith speaks like this, Don't say in your heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring Christ again from the dead.) But what does it say? ( Romans 10:5-8 )

The righteousness which is of faith, what does it say to us? It say's this,

The word is close to you, it is even in your mouth, and in your heart: that is, the word of faith, which we preach; that if thou shalt confess with thy mouth that Jesus is Lord, and will believe in your heart that God has raised him from the dead, you will be saved ( Romans 10:8-9 ).

You see how simple God has made it? Man seeks to complicate it. Man goes back to the righteousness of works. If you will go around and knock on a hundred doors a day and peddle the magazines and wake people up, continue this faithfully, and you will be saved. If you crawl on your knees for five miles to kiss the statue you can be spared several days of purgatory. Man complicates the issues. Now, our flesh likes the complications, because I would like to take some credit and receive some glory for salvation. I would like to boast about what I have done, the dangers that I have braved for God, the sacrifices that I have made, the dedication that took me through those dark, smelly, dangerous swamps.

"But there is no place for boasting neither now or eternally when we get to heaven and when before the throne I stand in Him complete. Jesus died my soul to save, my lips shall still repeat, for Jesus paid it all, all to Him I owe. Sin had left its crimson stain, but He washed me white as snow." Where then is boasting? Paul said, "It is eliminated." By keeping the law? No, if by keeping the law, then that encourages boasting, but it is eliminated because I am saved just through simple faith in Jesus Christ. Salvation is so close to every one of you tonight. If you will just confess with your mouth that Jesus Christ is the Lord. Just say it, "Jesus is my Lord," and believe in your heart that God did raise Him from the dead, thou shalt be saved. It is close to you. It is even as close as your mouth. Salvation isn't something far off, difficult to obtain. Oh, let's all get our climbing ropes and let's all climb into heaven and let's bring the Messiah down. Or let's put on our asbestos suits and descend into hell and bring the Messiah back from the grave. Do some great brave wonderful marvelous thing. No. Salvation isn't way off in heaven some place. It is close to you; it is as close as your mouth. Confess Jesus Christ as Lord.

For the scripture says, Whosoever believes on him shall not be ashamed. For there is no difference between the Jew and the Greek ( Romans 10:11-12 ):

Quite a statement for Paul a Hebrew of the Hebrews to make--no difference between the Jew and the Greek, that is, as far as salvation is concerned. It is as equally simple to the Jew as it is to the Greek.

for the same Lord over all is rich unto all that call upon him. For whosoever shall call on the name of the Lord shall be saved ( Romans 10:12-13 ).

Now it is interesting that this follows Paul's declaration about how God will have mercy upon whom He will have mercy and harden those whom He will harden. He speaks of the sovereignty of God having elected that it might stand by election. But now he turns around and says, "For whosoever shall call upon the name of the Lord shall be saved."

Now, when you call upon the name of the Lord, God doesn't go down the list and say, "Let's see. Is he one of those that we elected? Well, I am sorry. Your name is not on the list." No, you see, this opens the door to every man no matter who you are, predestined or not, elected or not, chosen or not. Whoever you are, God's promise is to you that if you call upon the name of the Lord you will be saved. You say, "Well, I can't reconcile that with God's divine election." Anybody being able to . . . Well, I can't either, but God didn't call me to reconcile it, He just called me to believe it.

I tried to reconcile it for years until I was in such mental gymnastics I was worn out. One day I was in my office studying Romans, and I was just so upset I put my Bible down and I said, "God, I can't reconcile it," and I walked out of the room. And I was mad because I had been trying so long to do it and tie ends together. As I was walking out of the room God said, "I didn't ask you to reconcile it; I only asked you to believe it." So I believe it. I believe that whoever you are, chosen or not, predestined or not, if you will call upon the name of the Lord you will be saved. That is God's promise.

So we have the divine sovereignty of God, but we also have the human responsibility of man, and you will not be saved unless you do call upon the name of the Lord. Whosoever shall call upon the name of the Lord shall be saved. There is the balance. Never lose the balance. If you get out on the extreme and, unfortunately, some people do. They get so extreme in the election predestination and all, they get so extreme that there are some churches that will not put a scripture on the board out in front, lest some sinner who has not been elected might walk by and believe in Jesus Christ and get saved when he wasn't predestined to do so.

Don't get extreme. If you get extreme on the Calvinistic side and into election and predestination and all, then you have lost the center of truth. Truth lies in the center between extremes. Yes, God is sovereign. Yes, God has chosen and elected and predestined. Yes, whosoever will call upon the name of the Lord shall be saved. They are both true, so you can't reconcile. They're both true. Tonight whoever you might be salvation is so close to you, all you have to do is call upon the name of the Lord and you will be saved. But interesting question, how can they call upon the name of the Lord?

How can they call on him in whom they have not believed? and how can they believe in him in whom they have not heard? and how can they hear without a preacher? and how shall they preach unless they be sent? ( Romans 10:14-15 )

Here now we have the basis for missionary activity by the church. Having received, having heard, having known the grace of God through Jesus Christ, we are now obligated to let the world know of that same grace.

I have a very good friend, Keith Erickson, whom I love in the Lord. He and his wife, Adrian, are beautiful people. I have had Bible studies in their home in Santa Monica, and Keith was by here the other day. And I heard Keith giving his testimony on television the other night and he said that living here in southern California, going to UCLA and all, he was twenty-four years old before he ever heard about Jesus Christ. No one had ever witnessed to him. Now there is a tremendous failure some place of getting the message out.

For how can they call on Him who they don't believe in? And how can they believe in Him unless they hear about Him? How can they hear about Him unless someone preach to them? Or to proclaim to them the truth. And how can they proclaim it unless they be sent?

So the basis for missions: having heard, having believed, having known, we are now responsible to send those to tell others of this glorious salvation and righteousness that God has offered to all men, Jew and Greek, who will just simply believe on His son Jesus Christ.

as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! ( Romans 10:15 )

Oh, how I love that phrase.

That is why I love the ministry so much, because I have the privilege to bring to men glad tidings of good things. Now you won't get that on television, nor will you get that in your evening newspaper, watching the news or reading Time Magazine. You won't get glad tidings of good things. You will get the foreboding of this world with all of its problems. But oh, thank God we have a message to tell to the nations. A message of peace and of life, glad tidings of good things. God so loved the world that He gave His only begotten Son, that whosoever would believe in Him would not perish but can know the eternal life of God and the glory of God's eternal kingdom and can share as children of God, heirs of God, joint-heirs with Jesus Christ, kings and priests in that glorious age that is coming. Glad tidings of good things, but not all who hear obey.

They have not all obeyed the gospel. For Isaiah said, Lord, who has believed our report? So then faith must come by hearing, and hearing by the word of God ( Romans 10:16-17 ).

A person cannot believe unless they hear. Faith comes by hearing, hearing by the Word of God. It is through the Word of God that we come to know God. Knowing God we come to believe and trust in God. The Word of God is essential for the development of faith within my heart. Many times people say, "Oh, I wish I had more faith," and I think that oftentimes we almost insult God by our lack of faith.

I have heard people pray, "Oh, Lord, help me to believe. Just help me to believe." I wonder what my response would be if I came home in the evening and said, "Honey, I have decided to take you out for dinner tonight, thought we would go out and get prime rib." She would say, "Oh, help me to believe you, Chuck, just help me to believe you." This would make me wonder what kind of a character am I that she is having such a hard time believing me. Yet, how many times we take the promises of God and say, "Oh, God, just help me to believe. Help me to believe, Lord." Faith comes by hearing, hearing by the Word of God.

We are told in Jude that one of the ways by which we keep ourselves in that place of blessing, the blessings of God's love, is building up ourselves in the most holy faith. And, of course, the way we build up ourselves in the most holy faith is through the Word. It is hard to trust somebody you don't know. When a person comes up to me and says, "Oh, I have the hardest time trusting God," what they are really saying is, "I really don't know God very well." Because if you know God well you will have no problem trusting in Him at all.

How can you know God? Through His Word. Because for He has revealed Himself to us. So faith comes by hearing, hearing by the Word of God. If you want your faith increased, study the Word of God.

But I say, [Paul said,] Have they not heard? Oh yes very true, for their sound went out into all the earth, and their words to the ends of the world ( Romans 10:18 ).

Yes, they did hear. The story of Jesus Christ passed through all of the Jewish communities around the world.

But I say, did not Israel know? First Moses said, I will provoke you to jealousy by them that are no people, and by a foolish nation and I will anger you ( Romans 10:19 ).

God sought by His work among the Gentiles the pouring out of His grace and love and blessings, to provoke the jealousy of the Jew, so that the Jew will seek after God through Jesus Christ. When they see the way God has blessed the Christian believer and their love for God and for the Lord Jesus Christ, that they'll be provoked to jealousy, when they see the Gentiles receive the covenant and the grace and the blessings and the glory of God.

As we were studying the book of Romans recently I sought to illustrate this by this beautiful, sharp, darling, little granddaughter of mine, who I love so greatly, as I do all my grandchildren. But this one is a special little angel. And she gives me the worst time because she knows how totally she has me wrapped around her little finger. And she takes advantage of it and gives me a bad time, because she is totally independent when it comes to Grandpa.

She loves to play her little independent games. So I have found by my making over my other grandchildren she'll come elbowing her way in to get close to Grandpa. So when the other grandkids come over, I make a big to do over them, exaggerated. "Oh, come over here and sit on Grandpa's lap. Oh, how nice you look today. Let me hold you." And boy, she comes elbowing her way in and she is going to get right there next to Grandpa. And I love it. I am crazy about this little doll, but it is necessary for me to get her close to me to provoke her to jealousy.

Now that is exactly what God is seeking to do to the Jews. He still loves the Jews, independent as far as God's way of righteousness and all, but God still loves them, and thus, He blesses you, and says, "Oh, come and receive the kingdom and into the joys and the blessings and all." All the while God is wanting the Jews to come elbowing, which is a trait for them anyhow, to come on in and get close.

Moses said, "I will provoke you to jealousy by them that were not my people. And by the foolish nation I will anger you."

Isaiah was very bold, and he said, I was found of them that sought me not; I was made manifest unto them that ask not after me. But unto Israel he said, All day long I have stretched forth my hand unto a disobedient and gainsaying people ( Romans 10:20-21 ).

So God's grace and mercy extended towards the Gentiles. But still, all day long His hand stretched out to the Jew who refused to come God's way through Jesus Christ. Does that mean then that God is through with the Jew forever? No, we will find out next week as we move into Romans 11:0 that God still has a plan whereby He is going to bring salvation to the Jew.

May the Lord be with you and may the blessings of the Lord surround your life as you walk with Him. May you experience the joys of His power, of His presence, of His glory, as God day by day showers you with His goodness and with His love. May you begin to experience greater victory in your walk with Jesus Christ as you yield yourself to that touch of God and as He molds and shapes you into that person He wants you to be, and as He conforms you into the image of Jesus Christ. May God bless you and may God work in your life this week in a very special way. May faith be increased as you study His Word. "

Contending for the Faith

For Christ is the end of the law for righteousness to every one that believeth.

Paul here expresses one of the most fundamental propositions of the revelation given him by the Holy Spirit. The Jews have no one to blame but themselves for their rejection by God. They had of their own free will rejected God’s system of declaring men righteous and had elected instead to depend on their own merit in an ill-fated effort to gain righteousness on the basis of law. In the previous verse, Paul contrasts the two systems of obtaining righteousness. He says God’s system is the way of faith, and the vast majority of the Jews had rejected it. The system to which most of the Jews appealed was the system of obtaining righteousness on the basis of law. The problem with that approach, Paul declares, is that since Jesus has come such a claim on the basis of law is impossible. Parry’s comment is succinct:

Law promoted righteousness by revealing God’s will and awakening the moral consciousness. That dispensation was ended by Christ, in whose person and character God’s will was fully revealed, and who at the same time, in His communicated life, gave the power of fulfillment to all who trust in Him. He thus also fulfills law, both as a revelation of and as a means to righteousness. But the special point here is that He ends the dispensation of law (138).

For: This word introduces what was implied in the Jews’ refusal to submit to God’s righteousness—namely, they were wrong in their rejection. This connective introduces the reason their submission to God’s righteousness is essential to their salvation.

Christ is the end of the law: The word te/lo$ (end) has a wide semantic range; but, of all its possible shades of meaning, only one of three is proffered here. Some suggest the meaning is "goal." Christ, then, is the goal or purpose for the law’s existence (Whiteside 215; Lard 325; Hamilton 592; Lipscomb and Shepherd 187; also Coffman, Godet, Stuart, Macknight, Barmby, Olshausen, Clarke). A few suggest that te/lo$ means fulfillment or a combination of goal and fulfillment (Cranfield cites Aquinas, Luther, Calvin and Bengel 252; J. Lange 342; Macknight cites Estius and Elsner Vol. 1 392). The third possibility, which in view of the context seems most likely, is that te/lo$ means termination. Christ is the termination of the law in the sense that He brought it to an end. He terminated it (Pendleton 421; Murray Vol. 2 50; Nygren 380; Beet 283; Meyer 405; Newman and Nida 198; Hodge 248; Parry 138; Lenski 645; Cottrell Vol. 2 162; Sanday and Headlam 284). Sanday and Headlam remark:

Law as a method or principal of righteousness has been done away with in Christ. "Christ is the end of law as death is the end of life"…The theological idea of this verse is much expanded in later Epistles, and is connected definitely with the death of Christ (Eph. ii.15; Col. ii.14) (284).

Closely connected with the meaning of ("end") is the meaning of "the law" (no/mou). Christ is the "end of the law"—what law? Many writers believe the law of Moses is exclusively in view because Paul’s argument is addressed to Jews (Cranfield 253; Whiteside 215; Lard 325). But "law" appears here without the definite article—literally "Christ is the end of law." The idea is that Christ is the end of all forms of law as the means of obtaining righteousness. What Paul says refers to the law of Moses as a means of justification, but the expression applies also to moral law (Galatians 3:21). Christ is the end of any form of law as a system of salvation.

That Paul is speaking of law in general as the basis of justification is further bolstered by the phrase "to everyone." Christ is the end of law as the basis of salvation to every person who believes. Clearly, Paul has in mind not only the Jews but also the Gentiles. The Jews were, of course, under Moses’ law until Jesus died on the cross. But the Gentiles were also under law—the moral law written upon a man’s heart—until Jesus died. Neither of these laws will work anymore as a means of justification. This view is defended by Sanday and Headlam (284-285), Lenski (645), Cottrell (Vol. 2 161-166), and Parry (138-139). Parry’s comment is to the point: "no/mou" (law—AWB)—the particular reference is of course to Jewish law: but it is stated comprehensively in accordance with S. Paul’s view of Gentile conditions" (138).

It is important to clarify lest we be misunderstood. Paul is not saying Christians have no obligation to obey the law of Christ (3:27; 8:2; Galatians 6:2; 1 Corinthians 9:21; James 1:25), for they certainly do. Rather he is saying that as a means to justification or salvation, Christ has terminated law. Nevertheless, once a man is justified on the basis of God’s grace and his faith in Christ, that Christian is obligated to obey the directives of the New Testament to remain faithful. Salvation, then, does not come to anyone on the basis of his own meritorious obedience to a system of law. It comes on the basis of Christ’s substitutionary death on the cross and our submission to Him in obedient faith. This fact was what the Jews had missed.

for righteousness: There are two significant views about these words. One view is that "Christ is the end of the law" constitutes a complete thought in itself while the rest of the verse expresses the goal or result of that fact. The NIV preserves this idea in its rendering of the verse: "Christ is the end of the law so that there may be righteousness for everyone who believes."

This view has two problems, according to Cottrell. The first is that when "for" is read as "so that" the two clauses become non sequitur, meaning there is no logical cause-and-effect connection between the clauses. It is true Christ is the end of the law. It is also true that righteousness is available to all who believe. But there is no discernible connection between these phrases if ei)$ (for) is translated as "so that." The second problem with such a view is that when ei)$ is so translated (as in the NIV), it implies Jesus has become the end of the law in an unqualified way. This translation leaves a false impression because Jesus has not brought an end to all law in general. Though we are not under law as a means of obtaining justification, we are still under the obligation to obey the demands of the "the law of the Spirit of life in Christ Jesus" (8:2; 6:14-15). Jesus has brought an end to law only in a qualified sense, and that qualification is revealed in the second part of verse 4. Jesus has terminated law "unto righteousness" or as a means of achieving a state of righteousness before God (Vol. 2 164-165).

The second view, which is the correct one, is that the word "for" is directly connected to the word "law." Thus, the idea is that Christ is the end of the law as a means toward righteousness. Both the KJV/NKJV and the NASB present this view. Contextually, this view agrees with Paul’s general argument in chapter ten; and, furthermore, it is consistent with the grammar of the passage as well as the overall argument in the book of Romans.

to every one that believeth: Paul is saying Christ is the termination of a law-system as a means of righteousness or as a way of acquiring God’s favor. He emphasizes that righteousness is for everyone, whether Jew or Gentile, who comes to believe in Him enough to accept and obey the gospel and to live faithful to such a commitment. Cottrell explains:

Even before Christ came; and not just in this new era, his planned and foreknown atonement was the basis for God’s offer of righteousness to those who accepted his loving promises. As Lenski says, this "verse does not mark a date in history as though from that date forward all law was ended while before that date law was the means for righteousness…Christ was ’an end of the law for righteousness’ from the beginning, for Abraham as much as for us" (645). Moses, himself, implies this in the statement from Leviticus 18:5 quoted in the very next verse (10:5). I. e., Moses taught for his own time the very truth that underlies what Paul is saying in 10:4.

It is important to see that ever since sin entered the world there has never been a time when law was an actual way of righteousness before God. Thus to say Christ is the end of law for righteousness means that he is the end of all false and futile attempts to base righteousness on law-keeping. When we understand the work of Jesus Christ as the embodiment and source of grace, we understand that our righteousness is in Him alone (2 Corinthians 5:21) (Vol. 2 166).

Dr. Constable's Expository Notes

1. The reason God has set Israel aside 10:1-7

The reason for Israel’s failure mentioned in Romans 9:32-33, namely, her rejection of Christ, led Paul to develop that subject further in this section.

Dr. Constable's Expository Notes

The Greek word telos and its English equivalent "end" can refer either to termination (as in "the end of the matter") or to purpose (as in "to the end that"). Paul believed that Jesus Christ was the end of the Mosaic Law in both respects. He spoke of the Law as having a function to fulfill in history after which Jesus Christ terminated it (Romans 7:6; Galatians 3:19; Galatians 3:23; cf. Mark 7:18-19; Luke 16:16; John 1:17; Acts 10:10-15; Romans 14:17; 1 Corinthians 8:8; 2 Corinthians 3:6-18; Galatians 4:9-11; Galatians 5:1; Colossians 2:17; Hebrews 7:12; Hebrews 9:10). Furthermore he described the purpose of the Law as bringing people to Christ (Romans 7:7-13; Galatians 3:24; cf. Matthew 5:17).

"In the progress of salvation history the beginning of the end of the role of law is in the coming of Christ. Its end is based on the work he effected and applied to the church he established." [Note: David K. Lowery, "Christ, the End of the Law in Romans 10:4," in Dispensationalism, Israel and the Church, p. 246.]

In the verse before us Paul evidently meant that the Mosaic Law ended when Jesus Christ died. The support for this view is that Paul had just been contrasting, in Romans 9:30-33, the Law with the righteousness that comes through faith in Christ. The Jews incorrectly imagined that the Law was a means of justification, but when Jesus Christ came He provided the real means of justification. Paul did not mean that the Law was at one time a means of justification that ended when Jesus Christ died. The Jews only thought of the Law as a means of obtaining righteousness. It is that supposed function of the Law to justify that ends for "everyone who believes" in Christ.

God gave the Mosaic Law for two purposes primarily. One purpose was to reveal the character and standards of a holy God. Consequently people would recognize their inability to be good enough to earn acceptance by God and so look to God for salvation (Romans 7:13, Galatians 3:24). The second purpose was to regulate the moral, religious, and civil life of the children of Israel (Deuteronomy 4:1). God never intended it to provide eternal salvation for the Israelites (Romans 3:20). He did not give it for a redemptive purpose. God has preserved the Mosaic Law in Scripture for Christians because of its revelatory value. He never intended Christians to regulate their lives by its precepts.

"It is because Reformed theology has kept us Gentiles under the Law,-if not as a means of righteousness, then as ’a rule of life,’ that all the trouble has arisen. The Law is no more a rule of life than it is a means of righteousness." [Note: Newell, p. 393.]

God has terminated the whole Mosaic Law. It is one unified code (cf. Romans 7:6). God wants Christians to observe nine of the Ten Commandments because they are part of the Law of Christ. This is the regulatory code that God has given the church, namely, the teachings of Christ and the apostles (Galatians 6:2). [Note: See J. Dwight Pentecost, "The Purpose of the Law," Bibliotheca Sacra 128:511 (July-September 1971):227-33; Hal Harless, "The Cessation of the Mosaic Covenant," Bibliotheca Sacra 160:639 (July-September 2003):349-66; and Ping-Kuen Eric Li, "The Relationship of the Christian to the Law as Expressed in Romans 10:4" (Th.M. thesis, Dallas Theological Seminary, 1991).]

Barclay's Daily Study Bible

Chapter 10

THE MISTAKEN ZEAL ( Romans 10:1-13 )

10:1-13 Brothers, the desire of my heart for the Jews and my prayer to God for them is that they may be saved. I do say this for them--that they do have a zeal for God, but it is not a zeal which is based on a real knowledge. For they do not realize that a man can only achieve the status of righteousness by God's gift, and they seek to establish their own status, and so they have not submitted themselves to that power of God which alone can make them righteous in his sight. For Christ is the end of the whole system of law. for he came to bring everyone who believes and trusts into a right relationship with God. Moses writes that the man who works at the righteousness which comes from the law shall live by it. But the righteousness which stems from faith speaks like this--"Do not say in your heart, 'Who shall go up into heaven?' (that is, to bring Christ down), or, 'Who shall go down into the deep abyss?' (that is, to bring Christ again from among the dead)." But what does it say? "The word is near you. It is in your mouth and in your heart." And that word is the message of faith which we proclaim. This word of faith is our message, that, if you acknowledge with your mouth that Jesus is Lord, and if you believe in your heart that God raised him from the dead, you will be saved. For belief with the heart is the way to a right relationship with God, and confession with the mouth is the way to salvation, For scripture says, "Every one who believes in him will not be put to shame," for there is no distinction between Jew and Greek; for the same Lord is Lord over all, and he has ample resources for all who call upon him. For "every one who calls on the name of the Lord will be saved."

Paul has been saying some hard things about the Jews. He has been telling them truths which were difficult for them to hear and bear. The whole passage Romans 9:1-33; Romans 10:1-21; Romans 11:1-36 is a condemnation of the Jewish attitude to religion. Yet from beginning to end there is no anger in it; there is nothing but wistful longing and heartfelt yearning. It is Paul's one desire that the Jews may be saved.

If ever we are to bring men to the Christian faith, our attitude must be the same. Great preachers have known this. "Don't scold," said one. "Always remember to keep your voice down," said another. A great present-day preacher called preaching "pleading with men." Jesus wept over Jerusalem. There is a preaching which blasts the sinner with tempestuously angry words; but always Paul speaks the truth in love.

Paul was entirely ready to admit that the Jews were zealous for God; but he also saw that their zeal was a misdirected thing. Jewish religion was based on meticulous obedience to the law. Now it is clear that that obedience could be given only by a man who was desperately in earnest about his religion. It was not an easy thing; it must often have been made extremely inconvenient; and it must often have made life very uncomfortable.

Take the Sabbath law. It was laid down exactly how far a man could walk on the Sabbath. It was laid down that he must lift no burden which weighed more than two dried figs. It was laid down that no food must be cooked on the Sabbath. It was laid down that, in the event of sickness, measures might be taken to keep the patient from becoming worse, but not to make him better. To this day there are strict orthodox Jews in this country who will not poke or mend a fire on the Sabbath or switch on a light. If a fire has to be poked a Gentile is employed to do it. If a Jew is wealthy enough he will sometimes install a time switch to switch on the lights at dusk on Sabbath without his doing so himself.

This is not something to smile at, but to admire. The way of the law was not easy. No one would undertake it at all unless he was supremely in earnest. Zealous the Jews were and are. Paul had no difficulty in granting that, but the zeal was misdirected and misapplied.

In the Fourth Book of Maccabees there is an amazing incident. Eleazar the priest was brought before Antiochus Epiphanes whose aim was to stamp out Jewish religion. Antiochus ordered him to eat pork. The old man refused. "No, not if you pluck out my eyes, and consume my bowels in the fire. We, O Antiochus," he said, "who live under a divine law, consider no compulsion to be so forcible as obedience to our law." If he had to die, his fathers would receive him "holy and pure." He was ordered to be beaten. "His flesh was torn off by the whips, and he streamed down with blood, and his flanks were laid open by wounds." He fell and a soldier kicked him. In the end the soldiers so pitied him that they brought him dressed meat, which was not pork, and told him to eat it and say that he had eaten pork. He refused. He was in the end killed. "I am dying by fiery torments for thy law's sake," he prayed to God. "He resisted," says the writer, "even to the agonies of death, for the law's sake."

And what was all this about? It was about eating pork. It seems incredible that a man should die like that for a law like that. But the Jews did so die. Truly they had a zeal for the law. No man can say that they were not desperately in earnest about their service to God.

The whole Jewish approach was that by this kind of obedience to the law a man earned credit with God. Nothing shows better the Jewish attitude than the three classes into which they divided mankind. There were those who were good, whose balance was on the right side; there were those who were bad, whose balance was on the debit side; there were those who were in between, who, by doing one more good work, could become good. It was all a matter of law and achievement. To this Paul answers: "Christ is the end of the law." What he meant was: "Christ is the end of legalism." The relationship between God and man is no longer the relationship between a creditor and a debtor, between an earner and an assessor, between a judge and a man standing at the bar of judgment. Because of Jesus Christ, man is no longer faced with the task of satisfying God's justice; he need only accept his love. He has no longer to win God's favour; he need simply take the grace and love and mercy which he freely offers.

To make his point Paul uses two Old Testament quotations. First, he quotes Leviticus 18:5 where it says that, if a man meticulously obeys the commandments of the law, he will find life. That is true--but no one ever has. Then he quotes Deuteronomy 30:12-13. Moses is saying that God's law is not inaccessible and impossible; it is there in a man's mouth and life and heart. Paul allegorizes that passage. It was not our effort which brought Christ into the world or raised him from the dead. It is not our effort which wins us goodness. The thing is done for us, and we have only to accept.

Romans 10:9-10 are of prime importance. They give us the basis of the first Christian creed.

(i) A man must say Jesus Christ is Lord. The word for Lord is kurios ( G2962) . This is the key word of early Christianity. It has four stages of meaning. (a) It is the normal title of respect like the English sir, the French monsieur, the German herr. (b) It is the normal title of the Roman Emperors. (c) It is the normal title of the Greek gods, prefaced before the god's name. Kurios Serapis is Lord Serapis. (d) In the Greek translation of the Hebrew Scriptures it is the regular translation of the divine name, Jahveh or Jehovah. So, then, if a man called Jesus kurios ( G2962) he was ranking him with the Emperor and with God; he was giving him the supreme place in his life; he was pledging him implicit obedience and reverent worship. To call Jesus kurios ( G2962) was to count him unique. First, then, a man to be a Christian must have a sense of the utter uniqueness of Jesus Christ.

(ii) A man must believe that Jesus is risen from the dead. The resurrection was an essential of Christian belief. The Christian must believe not only that Jesus lived, but also that he lives. He must not only know about Christ: he must know him. He is not studying an historical personage, however great; he is living with a real presence. He must know not only Christ the martyr: he must know Christ the victor, too.

(iii) But a man must not only believe in his heart; he must confess with his lips. Christianity is belief plus confession; it involves witness before men. Not only God, but also our fellow men, must know what side we are on.

A Jew would find it hard to believe that the way to God was not through the law; this way of trust and of acceptance was shatteringly and incredibly new to him. Further, he would have real difficulty in believing that the way to God was open to everybody. The Gentiles did not seem to him to be in the same position as the Jews at all. So Paul concludes his argument by citing two Old Testament texts to prove his case. First, he cites Isaiah 28:16: "Every one who believes in him will not be put to shame." There is nothing about law there; it is all based on faith. Second, he cites Joel 2:32: "All who call upon the name of the Lord shall be delivered." There is no limitation there; the promise is to everyone; therefore, there is no difference between Jew and Greek.

In essence this passage is an appeal to the Jews to abandon the way of legalism and accept the way of grace. It is an appeal to them to see that their zeal is misplaced. It is an appeal to listen to the prophets who long ago declared that faith is the only way to God, and that that way is open to every man.

THE DESTRUCTION OF EXCUSES ( Romans 10:14-21 )

10:14-21 How are they to call on him on whom they have not believed? How are they to believe in him of whom they have not heard? How are they to hear without someone to proclaim the good news to them? How are they to proclaim the good news unless they are sent to do so? But this is the very thing that has happened, as it stands written: "How beautiful are the feet of those who bring the good news of good things."

It is agreed by all commentators that this is one of the most difficult and obscure passages in the letter to the Romans. It seems to us that what we have here is not so much a finished passage as summary notes. There is a kind of telegraphic quality about the writing. It may well be that what we have here is the notes of some address which Paul was in the habit of making to the Jews to convince them of their error.

Basically the scheme is this--in the previous passage Paul has been saying that the way to God is not that of works and of legalism, but of faith and trust. The objection is: But what if the Jews never heard of that? It is with that objection Paul deals; and, as he deals with it in its various forms, on each occasion he clinches his answer with a text from scripture.

Let us take the objections and the answering scripture texts one by one.

(i) The first objection is: "You cannot call on God unless you believe in him. You cannot believe in him unless you hear about him. You cannot hear about him unless there is someone to proclaim the good news. There can be no one to proclaim the good news unless God commissions someone to do so." Paul deals with that objection by quoting Isaiah 52:7. There the prophet points out how welcome those are who bring the good news of good things. So Paul's first answer is: "You cannot say there was no messenger; Isaiah describes these very messengers; and Isaiah lived long ago."

(ii) The second objection is: "But, in point of fact, Israel did not obey the good news, even if your argument is true. What have you to say to that?" Paul's answer is: "Israel's disbelief was only to be expected, for, long ago, Isaiah was moved to say in despair: 'Lord, who has believed what we have heard?'" ( Isaiah 53:1.) It is true that Israel did not accept the good news from God, and in their refusal they were simply running true to form; history was repeating itself.

(iii) The third objection is a restatement of the first: But, what if I insist that they never got the chance to hear? This time Paul quotes Psalms 19:4: "Their voice goes out through all the earth, and their words to the end of the world." His answer is: "You cannot say that Israel never got the chance to hear; for scripture plainly says that God's message has gone out to all the world."

(iv) The fourth objection is: "But what if Israel did not understand?" Apparently the meaning is: "What if the message was so difficult to grasp that even when Israel did hear it they were unable to grasp its significance?" Here is where the passage becomes really difficult. But Paul's answer is: "Israel may have failed to understand; but the Gentiles did not. They grasped the meaning of this offer all right, when it came to them unexpectedly and unsought." To prove this point Paul quotes two passages. One is from Deuteronomy 32:21 where God says that, because of Israel's disobedience and rebellion, he will transfer his favour to another people, and they will be forced to become jealous of a nation which has no nation. The second passage is from Isaiah 65:1 where God says that, in a strange way, he has been found by a people who were not looking for him at all.

Finally, Paul insists that, all through history, God has been stretching out hands of appeal to Israel, and Israel has always been disobedient and perverse.

A passage like this may seem strange to us and unconvincing; and it may seem that some at least of the texts Paul quotes have been wrenched out of their context and made to mean what they were never intended to mean. Nevertheless there is in this passage something of permanent value. Beneath it there runs the conviction that there are certain kinds of ignorance which are inexcusable.

(i) There is the ignorance which comes from neglect of knowledge. There is a legal maxim which says that genuine ignorance may be a defence, but neglect of knowledge never is. A man cannot be blamed for not knowing what he never had a chance to know; but he can be blamed for neglecting to know that which was always open to him. For instance, if a man signs a contract without having read the conditions, he cannot complain if afterwards he finds out that the conditions are very different from what he thought they were. If we fail to equip ourselves for a task when every chance is given to us to equip ourselves adequately for it, we must stand condemned. A man is responsible for failing to know what he might have known.

(ii) There is the ignorance which comes from wilful blindness. Men have an infinite and fatal capacity for shutting their minds to what they do not wish to see, and stopping their ears to what they do not wish to hear. A man may be well aware that some habit, some indulgence, some way of life, some friendship, some association must have disastrous results; but he may simply refuse to look at the facts. To turn a blind eye may be in some few cases a virtue; in most cases it is folly.

(iii) There is the ignorance which is in essence a lie. The things about which we are in doubt are far fewer than we would like to think. There are in reality very few times when we can honestly say: "I never knew that things would turn out like this." God gave us conscience and the guidance of his Holy Spirit; and often we plead ignorance, when, if we were honest, we would have to admit that in our heart of hearts we knew the truth.

One thing remains to be said of this passage. In the argument so far as it has gone there is a paradox. All through this section Paul has been driving home the personal responsibility of the Jews. They ought to have known better: they had every chance to know better; but they rejected the appeal of God. Now he began the argument by saying that everything was of God and that men had no more to do with it than the clay had to do with the work of the potter. He has set two things side by side; everything is of God, and everything is of human choice. Paul makes no attempt to resolve this dilemma; and the fact is that there is no resolution of it. It is a dilemma of human experience. We know that God is behind everything; and yet, at the same time, we know that we have free will and can accept or reject God's offer. It is the paradox of the human situation that God is in control and yet the human will is free.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Romans 10:4

For Christ -- This expression implies faith in Christ.

is the end of the law -- The word translated “end” means (1) termination, (2) fulfillment, (3) aim or purpose, - PC

    It means what completes a thing, or renders it perfect; also the boundary, or termination of anything, as the end of life, the result of a prophecy, etc.; John 13:1; Luke 22:37.

    It also means the completion of the design which is had in view; the principal purpose for which it was undertaken; 1 Timothy 1:5,; 1 Peter 1:9, Romans 14:9, “To this end Christ both died,” etc. For this design or purpose. This is doubtless its meaning here.

end -- 1) goal ( telos) to which law points (Romans 3:21) OR

    2) Christ marks an end of legalism. NEB.

τέλος νόμου = an end of law, as an instrument of righteousness. - CBSC

for righteousness -- The meaning is that the whole law pointed to Christ, and his righteousness. They were its object. Yet the Jews clung to the law, and refused to believe upon Christ, in whom the law met its fulfillment. - PNT

To every one that believeth . . As long as the Jews remained in unbelief, they were cut off from righteousness (justification). He who believes submits to God’s plan of righteousness that is found in Christ. Romans 1:17.

Gill's Exposition of the Whole Bible

For Christ is the end of the law,.... The apostle here observes that to them which had they known, would have regulated their zeal, removed their ignorance and set them right, in that which they stumbled at, and fell. By the "law" here, is not meant the ceremonial law, of which, indeed, they were all very zealous, and of which Christ also was the end in many respects; he was the final cause of it, or that for the sake of which it was; it had not been given had it not been for him; all its institutions, ordinances, and sacrifices, were on his account: they were all shadows of him, and he the body and substance of them; he was the end or mark and scope at which they all aimed; every type looked to him, and every offering directed the worshipper to him; he was the terminus of it, to whom it was to reach, and beyond whom it was not to go; it was a schoolmaster for instruction and direction until Christ came, and no longer. He was the fulfilling end of it, every thing in it had its accomplishment in him; and then lastly, he put an end to it, he disannulled it because of its after weakness and unprofitableness; he blotted out this hand writing of ordinances, and entirely abolished this law of commandments; but then Christ was not the end of this law for righteousness; Christ's obedience to it is no part of justifying righteousness, especially not to everyone that believes, not to the Gentiles who never were under any obligation to observe it: the moral law is here designed, and when Christ is said to be the end of it, the meaning is not that he was the end of its being given; for that was to be a rule of righteousness and life to men, and a ministration of death in case of disobedience: or that he was the scope of this law, though the Syriac version renders it סכה, "the scope" of the law is the Messiah, the mark at which it aimed, or which it directs persons to; for the law does not direct to Christ at all, in any way; it requires and insists upon a perfect righteousness, but gives not the least hint of the righteousness of Christ, nor does it in any form direct unto it; by it is the knowledge of sin, but no knowledge of a Saviour from sin; not the law, but the Gospel directs and encourages sensible sinners to believe in Christ and be saved; on the contrary, the law is a killing letter, and the ministration of condemnation and death; but Christ is either the consuming or consummating, the destroying or fulfilling end of the law. He is the destroying end of the law, not as to the nature, being, matter and substance of it, which is invariable and eternal, and is not, and cannot be made void by the doctrine of faith; nor as to the true use of it; but as a covenant of works, as to the ministry of it by Moses, and as to its curse and condemnation. Though I rather think the latter is here meant, namely, that Christ is the fulfilling end of the law, since it is added,

for righteousness: for the bringing in an everlasting righteousness; a righteousness justifying in the sight of God; a righteousness sinners wanted, and could not obtain of themselves, and could never be obtained but by a perfect fulfilling of the law: this Christ has done partly by the conformity of his nature, being exactly like that, and what it requires holy, just, and good; and partly by perfect obedience of his life to all its precepts; and also by suffering the penalty of it, death, in the room and stead of all his people; and so the whole righteousness of the law is fulfilled by him, and he becomes the end of it, for a justifying righteousness before God,

to everyone that believes: not to him that works for life, and in order to obtain a righteousness of his own; nor to the Jew only, but also to the Gentile, even to everyone, be who he will, that has faith in Christ; not that faith is either the matter, cause, or condition of righteousness, but this righteousness is only revealed unto, and received by the believer, and can only be pleaded by him, as his justifying righteousness. Moreover, this phrase is descriptive of the persons to whom Christ is the end of the law for righteousness, and suggests that for whomsoever he has fulfilled the law, in order to bring in for them a justifying righteousness, faith in consequence is given to them, to receive and embrace it, and enjoy all the comfort and privileges of it.

Henry's Complete Commentary on the Bible

      1 Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.   2 For I bear them record that they have a zeal of God, but not according to knowledge.   3 For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.   4 For Christ 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 (Romans 10:1; Romans 10:2), where he gives them a good wish, and a good witness.

      1. A good wish (Romans 10:1; Romans 10:1), 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 Peter 3:9), 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 (Romans 10:2; Romans 10:2): 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 (Isaiah 66:5); nay, they killed them, and thought they did God good service, John 16:2.

      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, Romans 10:3; Romans 10:3, 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 (Philippians 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luke 18:10; Luke 18:11. Compare Romans 10:14; Romans 10:14.

      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 (Romans 10:4; Romans 10:4): 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 Corinthians 3:7; Galatians 3:23; Galatians 3:24. 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 (Romans 8:3; Romans 8:3), 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, Romans 10:5; Romans 10:5. 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 (Leviticus 18:5), You shall therefore keep my statutes and my judgments, which if a man do, he shall live in them. To this he refers likewise, Galatians 3:12, 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, Romans 10:6; Romans 10:6, 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 Deuteronomy 30:11-14, 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, Isaiah 35:8. 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 17:21. 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 (Isaiah 59:21), and in thy heart,Jeremiah 31:33. 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, Romans 10:9; Romans 10:10, 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 Matthew 10:32; Matthew 10:33. 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 (Romans 10:10; Romans 10:10), 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 (Romans 5:1; Romans 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Acts 15:9. (b.) Concerning profession: It is with the mouth that confession is made--confession to God in prayer and praise (Romans 15:6; Romans 15:6), 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 (Exodus 4:11), and at such a time has promised to give his faithful people a mouth and wisdom,Luke 21:15. It is part of the honour of Christ that every tongue shall confess, Philippians 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Matthew 10:32. 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 (Romans 10:11; Romans 10:11) he quotes Isaiah 28:16, 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 8:38. 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.

Spurgeon's Verse Expositions of the Bible

Christ the End of the Law

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A Sermon

(No. 1325)

Delivered on Lord's-Day Morning, November 19th, 1876, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

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"For Christ is the end of the law for righteousness to every one that believeth." Romans 10:4 .

YOU REMEMBER we spoke last Sabbath morning of "the days of the Son of man." Oh that every Sabbath now might be a day of that kind in the most spiritual sense. I hope that we shall endeavour to make each Lord's Day as it comes round a day of the Lord, by thinking much of Jesus by rejoicing much in him, by labouring for him, and by our growingly importunate prayer, that to him may the gathering of the people be. We may not have very many Sabbaths together, death may soon part us; but while we are able to meet as a Christian assembly, let us never forget that Christ's presence is our main necessity, and let us pray for it and entreat the Lord to vouchsafe that presence always in displays of light, life and love! I become increasingly earnest that every preaching time should be a soul-saving time. I can deeply sympathize with Paul when he said, "My heart's desire and prayer to God for Israel is that they might be saved." We have had so much preaching, but, comparatively speaking, so little believing in Jesus; and if there be no believing in him, neither the law nor the gospel has answered its end, and our labour has been utterly in vain. Some of you have heard, and heard, and heard again, but you have not believed in Jesus. If the gospel had not come to your hearing you could not have been guilty of refusing it. "Have they not heard?" says the apostle. "Yes, verily:" but still "they have not all obeyed the gospel." Up to this very moment there has been no hearing with the inner ear, and no work of faith in the heart, in the case of many whom we love. Dear friends, is it always to be so? How long is it to be so? Shall there not soon come an end of this reception of the outward means and rejection of the inward grace? Will not your soul soon close in with Christ for present salvation? Break! Break, O heavenly day, upon the benighted ones, for our hearts are breaking over them.

The reason why many do not come to Christ is not because they are not earnest, after a fashion, and thoughtful and desirous to be saved, but because they cannot brook God's way of salvation. "They have a zeal for God, but not according to knowledge," We do get them by our exhortation so far on the way that they become desirous to obtain eternal life, but "they have not submitted themselves to the righteousness of God." Mark, "submitted themselves," for it needs submission. Proud man wants to save himself, he believes he can do it, and he will not give over the task till he finds out his own helplessness by unhappy failures. Salvation by grace, to be sued for in forma pauperis, to be asked for as an undeserved boon from free, unmerited grace, this it is which the carnal mind will not come to as long as it can help it: I beseech the Lord so to work that some of you may not be able to help it. And oh, I have been praying that, while this morning I am trying to set forth Christ as the end of the law, God may bless it to some hearts, that they may see what Christ did, and may perceive it to be a great deal better than anything they can do; may see what Christ finished, and may become weary of what they themselves have laboured at so long, and have not even well commenced at this day. Perhaps it may please the Lord to enchant them with the perfection of the salvation that is in Christ Jesus. As Bunyan would say, "It may, perhaps, set their mouths a watering after it," and when a sacred appetite begins it will not be long before the feast is enjoyed. It may be that when they see the raiment of wrought gold, which Jesus so freely bestows on naked souls, they will throw away their own filthy rags which now they hug so closely.

I am going to speak about two things, this morning, as the Spirit of God shall help me: and the first is, Christ in connection with the law he is "the end of the law for righteousness"; and secondly, ourselves in connection with Christ "to everyone that believeth Christ is the end of the law for righteousness."

I. First, then, CHRIST IN CONNECTION WITH THE LAW. The law is that which, as sinners, we have above all things cause to dread; for the sting of death is sin, and the strength of sin is the law. Towards us the law darts forth devouring flames, for it condemns us, and in solemn terms appoints us a place among the accursed, as it is written, "Cursed is every one that continueth not in all things that are written in the book of the law to do them." Yet, strange infatuation! like the fascination which attracts the gnat to the candle which burns its wings, men by nature fly to the law for salvation, and cannot be driven from it. The law can do nothing else but reveal sin and pronounce condemnation upon the sinner, and yet we cannot get men away from it, even though we show them how sweetly Jesus stands between them and it. They are so enamoured of legal hope that they cling to it when there is nothing to cling to; they prefer Sinai to Calvary, though Sinai has nothing for them but thunders and trumpet warnings of coming judgment. O that for awhile you would listen anxiously while I set forth Jesus my Lord, that you may see the law in him.

Now, what has our Lord to do with the law? He has everything to do with it, for he is its end for the noblest object, namely, for righteousness. He is the "end of the law." What does this mean? I think it signifies three things: first, that Christ is the purpose and object of the law; secondly, that he is the fulfillment of it; and thirdly, that he is the termination of it.

First, then, our Lord Jesus Christ is the purpose and object of the law. It was given to lead us to him. The law is our schoolmaster to bring us to Christ, or rather our attendant to conduct us to the school of Jesus. The law is the great net in which the fish are enclosed that they may be drawn out of the element of sin. The law is the stormy wind which drives souls into the harbour or refuge. The law is the sheriff's officer to shut men up in prison for their sin, concluding them all under condemnation in order that they may look to the free grace of God alone for deliverance. This is the object of the law: it empties that grace may fill, and wounds that mercy may heal. It has never been God's intention towards us, as fallen men, that the law should be regarded as a way to salvation to us, for a way of salvation it can never be. Had man never fallen, had his nature remained as God made it, the law would have been most helpful to him to show him the way in which he should walk: and by keeping it he would have lived, for "he that doeth these things shall live in them." But ever since man has fallen the Lord has not proposed to him a way of salvation by works, for he knows it to be impossible to a sinful creature. The law is already broken; and whatever man can do he cannot repair the damage he has already done: therefore he is out of court as to the hope of merit. The law demands perfection, but man has already fallen short of it; and therefore let him do his best. He cannot accomplish what is absolutely essential. The law is meant to lead the sinner to faith in Christ, by showing the impossibility of any other way. It is the black dog to fetch the sheep to the shepherd, the burning heat which drives the traveller to the shadow of the great rock in a weary land.

Look how the law is adapted to this; for, first of all, it shows man his sin. Read the ten commandments and tremble as you read them. Who can lay his own character down side by side with the two tablets of divine precept without at once being convinced that he has fallen far short of the standard? When the law comes home to the soul it is like light in a dark room revealing the dust and the dirt which else had been unperceived. It is the test which detects the presence of the poison of sin in the soul. "I was alive without the law once," said the apostle, "but when the commandment came sin revived and I died." Our comeliness utterly fades away when the law blows upon it. Look at the commandments, I say, and remember how sweeping they are, how spiritual, how far-reaching. They do not merely touch the outward act, but dive into the inner motive and deal with the heart, the mind, the soul. There is a deeper meaning in the commands than appears upon their surface. Gaze into their depths and see how terrible is the holiness which they require. As you understand what the law demands you will perceive how far you are from fulfilling it, and how sin abounds where you thought there was little or none of it. You thought yourself rich and increased in goods and in no need of anything, but when the broken law visits you, your spiritual bankruptcy and utter penury stare you in the face. A true balance discovers short weight, and such is the first effect of the law upon the conscience of man.

The law also shows the result and mischief of sin. Look at the types of the old Mosaic dispensation, and see how they were intended to lead men to Christ by making them see their unclean condition and their need of such cleansing as only he can give. Every type pointed to our Lord Jesus Christ. If men were put apart because of disease or uncleanness, they were made to see how sin separated them from God and from his people; and when they were brought back and purified with mystic rites in which were scarlet wool and hyssop and the like, they were made to see how they can only be restored by Jesus Christ, the great High Priest. When the bird was killed that the leper might be clean, the need of purification by the sacrifice of a life was set forth. Every morning and evening a lamb died to tell of daily need of pardon, if God is to dwell with us. We sometimes have fault found with us for speaking too much about blood; yet under the old testament the blood seemed to be everything, and was not only spoken of but actually presented to the eye. What does the apostle tell us in the Hebrews? "Whereupon neither the first testament was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people saying, this is the blood of the testament which God hath enjoined unto you. Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is not remission." The blood was on the veil, and on the altar, on the hangings, and on the floor of the tabernacle: no one could avoid seeing it. I resolve to make my ministry of the same character, and more and more sprinkle it with the blood of atonement. Now that abundance of the blood of old was meant to show clearly that sin has so polluted us that without an atonement God is not to be approached: we must come by the way of sacrifice or not at all. We are so unacceptable in ourselves that unless the Lord sees us with the blood of Jesus upon us he must away with us. The old law, with its emblems and figures, set forth many truths as to men's selves and the coming Saviour, intending by every one of them to preach Christ. If any stopped short of him, they missed the intent and design of the law. Moses leads up to Joshua, and the law ends at Jesus.

Turning our thoughts back again to the moral rather than the ceremonial law, it was intended to teach men their utter helplessness. It shows them how short they fall of what they ought to be, and it also shows them, when they look at it carefully, how utterly impossible it is for them to come up to the standard. Such holiness as the law demands no man can reach of himself. "Thy commandment is exceeding broad." If a man says that he can keep the law, it is because he does not know what the law is. If he fancies that he can ever climb to heaven up the quivering sides of Sinai, surely he can never have seen that burning mount at all. Keep the law! Ah, my brethren, while we are yet talking about it we are breaking it; while we are pretending that we can fulfil its letter, we are violating its spirit, for pride as much breaks the law as lust or murder. "Who can bring a clean thing out of an unclean? Not one." "How can he be clean that is born of a woman?" No, soul, thou canst not help thyself in this thing, for since only by perfection thou canst live by the law, and since that perfection is impossible, thou canst not find help in the covenant of works. In grace there is hope, but as a matter of debt there is none, for we do not merit anything but wrath. The law tells us this, and the sooner we know it to be so the better, for the sooner we shall fly to Christ.

The law also shows us our great need our need of cleansing, cleansing with the water and with the blood. It discovers to us our filthiness, and this naturally leads us to feel that we must be washed from it if we are ever to draw near to God. So the law drives us to accept of Christ as the one only person who can cleanse us, and make us fit to stand within the veil in the presence of the Most High. The law is the surgeon's knife which cuts out the proud flesh that the wound may heal. The law by itself only sweeps and raises the dust, but the gospel sprinkles clean water upon the dust, and all is well in the chamber of the soul. The law kills, the gospel makes alive; the law strips, and then Jesus Christ comes in and robes the soul in beauty and glory. All the commandments, and all the types direct us to Christ, if we will but heed their evident intent. They wean us from self, they put us off from the false basis of self- righteousness, and bring us to know that only in Christ can our help be found. So, first of all, Christ is the end of the law, in that he is its great purpose.

And now, secondly, he is the law's fulfillment. It is impossible for any of us to be saved without righteousness. The God of heaven and earth by immutable necessity demands righteousness of all his creatures. Now, Christ has come to give to us the righteousness which the law demands, but which it never bestows. In the chapter before us we read of "the righteousness which is of faith," which is also called "God's righteousness"; and we read of those who "shall not be ashamed" because they are righteous by believing unto righteousness." What the law could not do Jesus has done. He provides the righteousness which the law asks for but cannot produce. What an amazing righteousness it must be which is as broad and deep and long and high as the law itself. The commandment is exceeding broad, but the righteousness of Christ is as broad as the commandment, and goes to the end of it. Christ did not come to make the law milder, or to render it possible for our cracked and battered obedience to be accepted as a sort of compromise. The law is not compelled to lower its terms, as though it had originally asked too much; it is holy and just and good, and ought not to be altered in one jot or tittle, nor can it be. Our Lord gives the law all it requires, not a part, for that would be an admission that it might justly have been content with less at first. The law claims complete obedience without one spot or speck, failure, or flaw, and Christ has brought in such a righteousness as that, and gives it to his people. The law demands that the righteousness should be without omission of duty and without commission of sin, and the righteousness which Christ has brought is just such an one that for its sake the great God accepts his people and counts them to be without spot or wrinkle or any such thing. The law will not be content without spiritual obedience, mere outward compliances will not satisfy. But our Lord's obedience was as deep as it was broad, for his zeal to do the will of him that sent him consumed him. He says himself, "I delight to do thy will, O my God, yea thy law is within my heart." Such righteousness he puts upon all believers. "By the obedience of one shall many be made righteous"; righteous to the full, perfect in Christ. We rejoice to wear the costly robe of fair white linen which Jesus has prepared, and we feel that we may stand arrayed in it before the majesty of heaven without a trembling thought. This is something to dwell upon, dear friends. Only as righteous ones can we be saved, but Jesus Christ makes us righteous, and therefore we are saved. He is righteous who believeth on him, even as Abraham believed God and it was counted unto him for righteousness. "There is therefore, now no condemnation to them that are in Christ Jesus," because they are made righteous in Christ. Yea, the Holy Spirit by the mouth of Paul challengeth all men, angels, and devils, to lay anything to the charge of God's elect, since Christ hath died. O law, when thou demandest of me a perfect righteousness, I, being a believer, present it to thee; for through Christ Jesus faith is accounted unto me for righteousness. The righteousness of Christ is mine, for I am one with him by faith, and this is the name wherewith he shall be called "The Lord our righteousness."

Jesus has thus fulfilled the original demands of the law, but you know, brethren, that since we have broken the law there are other demands. For the remission of past sins something more is asked now than present and future obedience. Upon us, on account of our sins, the curse has been pronounced, and a penalty has been incurred. It is written that he "will by no means clear the guilty," but every transgression and iniquity shall have its just punishment and reward. Here, then, let us admire that the Lord Jesus Christ is the end of the law as to penalty. That curse and penalty are awful things to think upon, but Christ has ended all their evil, and thus discharged us from all the consequences of sin. As far as every believer is concerned the law demands no penalty and utters no curse. The believer can point to the Great Surety on the tree of Calvary, and say, "See there,oh law, there is the vindication of divine justice which I offer to thee. Jesus pouring out his heart's blood from his wounds and dying on my behalf is my answer to thy claims, and I know that I shall be delivered from wrath through him." The claims of the law both as broken and unbroken Christ has met: both the positive and the penal demands are satisfied in him. This was a labour worthy of a God, and lo, the incarnate God has achieved it. He has finished the transgression, made an end of sins, made reconciliation for iniquity, and brought in everlasting righteousness. All glory be to his name.

Moreover, not only has the penalty been paid, but Christ has put great and special honour upon the law in so doing. I venture to say that if the whole human race had kept the law of God and not one of them had violated it, the law would not stand in so splendid a position of honour as it does today when the man Christ Jesus, who is also the Son of God, has paid obeisance to it. God himself, incarnate, has in his life, and yet more in his death, revealed the supremacy of law; he has shown that not even love nor sovereignty can set aside justice. Who shall say a word against the law to which the Lawgiver himself submits? Who shall now say that it is too severe when he who made it submits himself to its penalties. Because he was found in fashion as a man, and was our representative, the Lord demanded from his own Son perfect obedience to the law, and the Son voluntarily bowed himself to it without a single word, taking no exception to his task. "Yea, thy law is my delight," saith he, and he proved it to be so by paying homage to it even to the full. Oh wondrous law under which even Emmanuel serves! Oh matchless law whose yoke even the Son of God does not disdain to bear, but being resolved to save his chosen was made under the law, lived under it and died under it, "obedient to death, even the death of the cross."

The law's stability also has been secured by Christ. That alone can remain which is proved to be just, and Jesus has proved the law to be so, magnifying it and making it honourable. He says, "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." I shall have to show you how he has made an end of the law in another sense, but as to the settlement of the eternal principles of right and wrong, Christ's life and death have achieved this forever. "Yea, we established the law." said Paul, "we do not make void the law through faith." The law is proved to be holy and just by the very gospel of faith, for the gospel which faith believes in does not alter or lower the law, but teaches us how it was to the uttermost fulfilled. Now shall the law stand fast forever and ever, since even to save elect man God will not alter it. He had a people, chosen, beloved, and ordained to life, yet he would not save them at the expense of one principle of right. They were sinful, and how could they be justified unless the law was suspended or changed? Was, then, the law changed? It seemed as if it must be so, if man was to be saved, but Jesus Christ came and showed us how the law could stand firm as a rock, and yet the redeemed could be justly saved by infinite mercy. In Christ we see both mercy and justice shining full orbed, and yet neither of them in any degree eclipsing the other. The law has all it ever asked, as it ought to have, and yet the Father of all mercies sees all his chosen saved as he determined they should be through the death of his Son. Thus I have tried to show you how Christ is the fulfillment of the law to its utmost end. May the Holy Ghost bless the teaching.

And now, thirdly, he is the end of the law in the sense that he is the termination of it. He has terminated it in two senses. First of all, his people are not under it as a covenant of life. "We are not under the law, but under grace." The old covenant as it stood with father Adam was "This do and thou shalt live": its command he did not keep, and consequently he did not live, nor do we live in him, since in Adam all died. The old covenant was broken, and we became condemned thereby, but now, having suffered death in Christ, we are no more under it, but are dead to it. Brethren, at this present moment, although we rejoice to do good works, we are not seeking life through them, we are not hoping to obtain divine favour by our own goodness, nor even to keep ourselves in the love of God by any merit of our own. Chosen, not for our works, but according to the eternal will and good pleasure of God; called, not of works, but by the Spirit of God, we desire to continue in this grace and return no more to the bondage of the old covenant. Since we have put our trust in an atonement provided and applied by grace through Christ Jesus, we are no longer slaves but children, not working to be saved, but saved already, and working because we are saved. Neither that which we do, nor even that which the Spirit of God worketh in us is to us the ground and basis of the love of God toward us, since he loved us from the first, because he would love us, unworthy though we were; and he loves us still in Christ, and looks upon us not as we are in ourselves, but as we are in him; washed in his blood and covered in his righteousness. Ye are not under the law, Christ has taken you from the servile bondage of a condemning covenant and made you to receive the adoption of children, so that now ye cry, Abba, Father.

Again, Christ is the terminator of the law, for we are no longer under its curse. The law cannot curse a believer, it does not know how to do it; it blesses him, yea, and he shall be blessed; for as the law demands righteousness and looks at the believer in Christ, and sees that Jesus has given him all the righteousness it demands, the law is bound to pronounce him blessed. "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity, and in whose spirit there is no guile." Oh, the joy of being redeemed from the curse of the law by Christ, who was "made a curse for us," as it is written, "Cursed is every one that hangeth on a tree." Do ye, my brethren, understand the sweet mystery of salvation? Have you ever seen Jesus standing in your place that you may stand in his place? Christ accused and Christ condemned, and Christ led out to die, and Christ smitten of the Father, even to the death, and then you cleared, justified, delivered from the curse, because the curse has spent itself on your Redeemer. You are admitted to enjoy the blessing because the righteousness which was his is now transferred to you that you may be blessed of the Lord world without end. Do let us triumph and rejoice in this evermore. Why should we not? And yet some of God's people get under the law as to their feelings, and begin to fear that because they are conscious of sin they are not saved, whereas it is written, "he justifieth the ungodly." For myself, I love to live near a sinner's Saviour. If my standing before the Lord depended upon what I am in myself and what good works and righteousness I could bring, surely I should have to condemn myself a thousand times a day. But to get away from that and to say, "I have believed in Jesus Christ and therefore righteousness is mine," this is peace, rest, joy, and the beginning of heaven! When one attains to this experience, his love to Jesus Christ begins to flame up, and he feels that if the Redeemer has delivered him from the curse of the law he will not continue in sin, but he will endeavour to live in newness of life. We are not our own, we are bought with a price, and we would therefore glorify God in our bodies and in our spirits, which are the Lord's. Thus much upon Christ in connection with the law.

II. Now, secondly, OURSELVES IN CONNECTION WITH CHRIST for "Christ is the end of the law to everyone that believeth." Now see the point "to everyone that believeth," there the stress lies. Come, man, woman, dost thou believe? No weightier question can be asked under heaven. "Dost thou believe on the Son of God?" And what is it to believe? It is not merely to accept a set of doctrines and to say that such and such a creed is yours, and there and then to put it on the shelf and forget it. To believe is, to trust, to confide, to depend upon, to rely upon, to rest in. Dost thou believe that Jesus Christ rose from the dead? Dost thou believe that he stood in the sinner's stead and suffered the just for the unjust? Dost thou believe that he is able to save to the uttermost them that come unto God by him? And dost thou therefore lay the whole weight and stress of thy soul's salvation upon him, yea, upon him alone? Ah then, Christ is the end of the law for righteousness to thee, and thou art righteous. In the righteousness of God thou art clothed if thou believest. It is of no use to bring forward anything else if you are not believing, for nothing will avail. If faith be absent the essential thing is wanting: sacraments, prayers, Bible reading, hearings of the gospel, you may heap them together, high as the stars, into a mountain, huge as high Olympus, but they are all mere chaff if faith be not there. It is thy believing or not believing which must settle the matter. Dost thou look away from thyself to Jesus for righteousness? If thou dost he is the end of the law to thee.

Now observe that there is no question raised about the previous character, for it is written, "Christ is the end of the law for righteousness to every one that believeth." But, Lord, this man before he believed was a persecutor and injurious, he raged and raved against the saints and haled them to prison and sought their blood. Yes, beloved friend, and that is the very man who wrote these words by the Holy Ghost, "Christ is the end of the law for righteousness to every one that believeth." So if I address one here this morning whose life has been defiled with every sin, and stained with every transgression we can conceive of, yet I say unto such, remember "all manner of sin and of blasphemy shall be forgiven unto men." If thou believest in the Lord Jesus Christ thine iniquities are blotted out, for the blood of Jesus Christ, God's dear Son, cleanseth us from all sin. This is the glory of the gospel that it is a sinner's gospel; good news of blessing not for those without sin, but for those who confess and forsake it. Jesus came into the world, not to reward the sinless, but to seek and to save that which was lost; and he, being lost and being far from God, who cometh nigh to God by Christ, and believeth in him, will find that he is able to bestow righteousness upon the guilty. He is the end of the law for righteousness to everyone that believeth, and therefore to the poor harlot that believeth, to the drunkard of many years standing that believeth, to the thief, the liar, and the scoffer who believeth, to those who have aforetime rioted in sin, but now turn from it to trust in him. But I do not know that I need mention such cases as these; to me the most wonderful fact is that Christ is the end of the law for righteousness to me, for I believe in him. I know whom I have believed, and I am persuaded that he is able to keep that which I have committed to him until that day.

Another thought arises from the text, and that is, that there is nothing said by way of qualification as to the strength of the faith. He is the end of the law for righteousness to everyone that believeth, whether he is Little Faith or Greatheart. Jesus protects the rear rank as well as the vanguard. There is no difference between one believer and another as to justification. So long as there is a connection between you and Christ the righteousness of God is yours. The link may be very like a film, a spider's line of trembling faith, but, if it runs all the way from the heart to Christ, divine grace can and will flow along the most slender thread. It is marvelous how fine the wire may be that will carry the electric flash. We may want a cable to carry a message across the sea, but that is for the protection of the wire, the wire which actually carries the message is a slender thing. If thy faith be of the mustard-seed kind, if it be only such as tremblingly touches the Saviour's garment's hem, if thou canst only say "Lord, I believe, help thou mine unbelief," if it be but the faith of sinking Peter, or weeping Mary, yet if it be faith in Christ, he will be the end of the law for righteousness to thee as well as to the chief of the apostles.

If this be so then, beloved friends, all of us who believe are righteous. Believing in the Lord Jesus Christ we have obtained the righteousness which those who follow the works of the law know nothing of. We are not completely sanctified, would God we were; we are not quit of sin in our members, though we hate it; but still for all that, in the sight of God, we are truly righteous and being qualified by faith we have peace with God. Come, look up, ye believers that are burdened with a sense of sin. While you chasten yourselves and mourn your sin, do not doubt your Saviour, nor question his righteousness. You are black, but do not stop there, go on to say as the spouse did, "I am black, but comely."

"Though in ourselves deform'd we are,

And black as Kedar's tents appear,

Yet, when we put Thy beauties on,

Fair as the courts of Solomon."

Now, mark that the connection of our text assures us that being righteous we are saved; for what does it say here, "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." He who is justified is saved, or what were the benefit of justification? Over thee, O believer, God hath pronounced the verdict "saved," and none shall reverse it. You are saved from sin and death and hell; you are saved even now, with a present salvation; "He hath saved us and called us with a holy calling." Feel the transports of it at this hour. "Beloved, now are we the sons of God."

And now I have done when I have said just this. If any one here thinks he can save himself, and that his own righteousness will suffice before God, I would affectionately beg him not to insult his Saviour. If your righteousness sufficeth, why did Christ come here to work one out? Will you for a moment compare your righteousness with the righteousness of Jesus Christ? What likeness is there between you and him? As much as between an emmet and an archangel. Nay, not so much as that: as much as between night and day, hell and heaven. Oh, if I had a righteousness of my own that no one could find fault with, I would voluntarily fling it away to have the righteousness of Christ, but as I have none of my own I do rejoice the more to have my Lord's. When Mr. Whitefield first preached at Kingswood, near Bristol, to the colliers, he could see when their hearts began to be touched by the gutters of white made by the tears as they ran down their black cheeks. He saw they were receiving the gospel, and he writes in his diary "as these poor colliers had no righteousness of their own they therefore gloried in Him who came to save publicans and sinners." Well, Mr. Whitefield, that is true of the colliers, but it is equally true of many of us here, who may not have had black faces, but we had black hearts. We can truly say that we also rejoice to cast away our own righteousness and count it dross and dung that we may win Christ, and be found in him. In him is our sole hope and only trust.

Last of all, for any of you to reject the righteousness of Christ must be to perish everlastingly, because it cannot be that God will accept you or your pretended righteousness when you have refused the real and divine righteousness which he sets before you in his Son. If you could go up to the gates of heaven, and the angel were to say to you, "What title have you to entrance here?" and you were to reply, "I have a righteousness of my own," then for you to be admitted would be to decide that your righteousness was on a par with that of Immanuel himself. Can that ever be? Do you think that God will ever allow such a lie to be sanctioned? Will he let a poor wretched sinner's counterfeit righteousness pass current side by side with the fine gold of Christ's perfection? Why was the fountain filled with blood if you need no washing? Is Christ a superfluity? Oh, it cannot be. You must have Christ's righteousness or be unrighteous, and being unrighteous you will be unsaved, and being unsaved you must remain lost forever and ever.

What! has it all come to this, then, that I am to believe in the Lord Jesus Christ for righteousness, and to be made just through faith? Yes, that is it: that is the whole of it. What! trust Christ alone and then live as I like! You cannot live in sin after you have trusted Jesus, for the act of faith brings with it a change of nature and a renewal of your soul. The Spirit of God who leads you to believe will also change your heart. You spoke of "living as you like," you will like to live very differently from what you do now. The things you loved before your conversion you will hate when you believe, and the things you hated you will love. Now, you are trying to be good, and you make great failures, because your heart is alienated from God; but when once you have received salvation through the blood of Christ, your heart will love God, and then you will keep his commandments, and they will be no longer grievous to you. A change of heart is what you want, and you will never get it except through the covenant of grace. There is not a word about conversion in the old covenant, we must look to the new covenant for that, and here it is "Then will I sprinkle clean water upon you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and an new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them." This is one of the greatest covenant promises, and the Holy Ghost preforms it in the chosen. Oh that the Lord would sweetly persuade you to believe in the Lord Jesus Christ, and that promise and all the other covenant engagements shall be fulfilled to your soul. The Lord bless you! Spirit of God, send thy blessing on these poor words of mine for Jesus' sake. Amen.

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PORTION OF SCRIPTURE READ BEFORE SERMON Romans 10:1-21 .

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HYMNS FROM "OUR OWN HYMN BOOK" 231, 535, 647.

Kelly Commentary on Books of the Bible

The circumstances under which the epistle to the Romans was written gave occasion to the most thorough and comprehensive unfolding, not of the church, but of Christianity. No apostle had ever yet visited Rome. There was somewhat as yet lacking to the saints there; but even this was ordered of God to call forth from the Holy Ghost an epistle which more than any other approaches a complete treatise on the fundamentals of Christian doctrine, and especially as to righteousness.

Would we follow up the heights of heavenly truth, would we sound the depths of Christian experience, would we survey the workings of the Spirit of God in the Church, would we bow before the glories of the person of Christ, or learn His manifold offices, we must look elsewhere in the writings of the New Testament no doubt, but elsewhere rather than here.

The condition of the Roman saints called for a setting forth of the gospel of God; but this object, in order to be rightly understood and appreciated, leads the apostle into a display of the condition of man. We have God and man in presence, so to speak. Nothing can be more simple and essential. Although there is undoubtedly that profoundness which must accompany every revelation of God, and especially in connection with Christ as now manifested, still we have God adapting Himself to the very first wants of a renewed soul nay, even to the wretchedness of souls without God, without any real knowledge either of themselves or of Him. Not, of course, that the Roman saints were in this condition; but that God, writing by the apostle to them, seizes the opportunity to lay bare man's state as well as His own grace.

Romans 1:1-32. From the very first we have these characteristics of the epistle disclosing themselves. The apostle writes with the full assertion of his own apostolic dignity, but as a servant also. "Paul, a bondman of Jesus Christ" an apostle "called," not born, still less as educated or appointed of man, but an apostle "called," as he says "separated unto the gospel of God, which he had promised afore by his prophets." The connection is fully owned with that which had been from God of old. No fresh revelations from God can nullify those which preceded them; but as the prophets looked onward to what was coming, so is the gospel already come, supported by the past. There is mutual confirmation. Nevertheless, what is in nowise the same as what was or what will be. The past prepared the way, as it is said here, "which God had promised afore by his prophets in the holy scriptures, concerning his Son Jesus Christ our Lord, [here we have the great central object of God's gospel, even the person of Christ, God's Son,] which was made of the seed of David according to the flesh" (ver. 3). This last relation was the direct subject of the prophetic testimony, and Jesus had come accordingly. He was the promised Messiah, born King of the Jews.

But there was far more in Jesus. He was "declared," says the apostle, "to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead" ( ἐξ ἀναστάσεως νεκρῶν , ver. 4). It was the Son of God not merely as dealing with the powers of the earth, Jehovah's King on the holy hill of Zion, but after a far deeper manner. For, essentially associated as He is with the glory of God the Father, the full deliverance of souls from the realm of death was His also. In this too we have the blessed connection of the Spirit (here peculiarly designated, for special reasons, "the Spirit of holiness"). That same energy of the Holy Ghost which had displayed itself in Jesus, when He walked in holiness here below, was demonstrated in resurrection; and not merely in His own rising from the dead, but in raising such at any time no doubt, though most signally and triumphantly displayed in His own resurrection.

The bearing of this on the contents and main doctrine of the epistle will appear abundantly by-and-by. Let me refer in passing to a few points more in the introduction, in order to link them together with that which the Spirit was furnishing to the Roman saints, as well as to show the admirable perfectness of every word that inspiration has given us. I do not mean by this its truth merely, but its exquisite suitability; so that the opening address commences the theme in hand, and insinuates that particular line of truth which the Holy Spirit sees fit to pursue throughout. To this then the apostle comes, after having spoken of the divine favour shown himself, both when a sinner, and now in his own special place of serving the Lord Jesus. "By whom we have received grace and apostleship for obedience to the faith." This was no question of legal obedience, although the law came from Jehovah. Paul's joy and boast were in the gospel of God. So therefore it addressed itself to the obedience of faith; not by this meaning practice, still less according to the measure of a man's duty, but that which is at the root of all practice faith-obedience obedience of heart and will, renewed by divine grace, which accepts the truth of God. To man this is the hardest of all obedience; but when once secured, it leads peacefully into the obedience of every day. If slurred over, as it too often is in souls, it invariably leaves practical obedience lame, and halt, and blind.

It was for this then that Paul describes himself as apostle. And as it is for obedience of faith, it was not in anywise restricted to the Jewish people "among all nations, for his (Christ's) name: among whom are ye also the called of Jesus Christ" (verses 5, 6). He loved even here at the threshold to show the breadth of God's grace. If he was called, so were they he an apostle, they not apostles but saints; but still, for them as for him, all flowed out of the same mighty love, of God. "To all that be at Rome, beloved of God, called saints" (ver. 7). To these then he wishes, as was his wont, the fresh flow of that source and stream of divine blessing which Christ has made to be household bread to us: "Grace and peace from God our Father, and from the Lord Jesus Christ" (ver. 7). Then, from ver. 8, after thanking God through Jesus for their faith spoken of everywhere, and telling them of his prayers for them, he briefly discloses the desire of his heart about them his long-cherished hope according to the grace of the gospel to reach Rome his confidence in the love of God that through him some spiritual gift would be imparted to them, that they might be established, and, according to the spirit of grace which filled his own heart, that he too might be comforted together with them "by the mutual faith both of you and me" (vv. 11, 12). There is nothing like the grace of God for producing the truest humility, the humility that not only descends to the lowest level of sinners to do them good, but which is itself the fruit of deliverance from that self-love which puffs itself or lowers others. Witness the common joy that grace gives an apostle with saints be had never seen, so that even he should be comforted as well as they by their mutual faith. He would not therefore have them ignorant how they had lain on his heart for a visit (ver. 13). He was debtor both to the Greeks and the barbarians, both to the wise and to the unwise; he was ready, as far as he was concerned, to preach the gospel to those that were at Rome also (ver. 14, 15). Even the saints there would have been all the better for the gospel. It was not merely "to those at Rome," but "to you that be at Rome." Thus it is a mistake to suppose that saints may not be benefited by a better understanding of the gospel, at least as Paul preached it. Accordingly he tells them now what reason he had to speak thus strongly, not of the more advanced truths, but of the good news. "For I am not ashamed of the gospel: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (ver. 16).

Observe, the gospel is not simply remission of sins, nor is it only peace with God, but "the power of God unto salvation." Now I take this opportunity of pressing on all that are here to beware of contracted views of "salvation." Beware that you do not confound it with souls being quickened, or even brought into joy. Salvation supposes not this only, but a great deal more. There is hardly any phraseology that tends to more injury of souls in these matters than a loose way of talking of salvation. "At any rate he is a saved soul," we hear. "The man has not got anything like settled peace with God; perhaps he hardly knows his sins forgiven; but at least he is a saved soul." Here is an instance of what is so reprehensible. This is precisely what salvation does not mean; and I would strongly press it on all that hear me, more particularly on those that have to do with the work of the Lord, and of course ardently desire to labour intelligently; and this not alone for the conversion, but for the establishment and deliverance of souls. Nothing less, I am persuaded, than this full blessing is the line that God has given to those who have followed Christ without the camp, and who, having been set free from the contracted ways of men, desire to enter into the largeness and at the same time the profound wisdom of every word of God. Let us not stumble at the starting-point, but leave room for the due extent and depth of "salvation" in the gospel.

There is no need of dwelling now on "salvation" as employed in the Old Testament, and in some parts of the New, as the gospels and Revelation particularly, where it is used for deliverance in power or even providence and present things. I confine myself to its doctrinal import, and the full Christian sense of the word; and I maintain that salvation signifies that deliverance for the believer which is the full consequence of the mighty work of Christ, apprehended not, of course, necessarily according to all its depth in God's eyes, but at any rate applied to the soul in the power of the Holy Ghost. It is not the awakening of conscience, however real; neither is it the attraction of heart by the grace of Christ, however blessed this may be. We ought therefore to bear in mind, that if a soul be not brought into conscious deliverance as the fruit of divine teaching, and founded on the work of Christ, we are very far from presenting the gospel as the apostle Paul glories in it, and delights that it should go forth. "I am not ashamed," etc.

And he gives his reason: "For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith." That is, it is the power of God unto salvation, not because it is victory (which at the beginning of the soul's career would only give importance to man even if possible, which it is not), but because it is "the righteousness of God." It is not God seeking, or man bringing righteousness. In the gospel there is revealed God's righteousness. Thus the introduction opened with Christ's person, and closes with God's righteousness. The law demanded, but could never receive righteousness from man. Christ is come, and has changed all. God is revealing a righteousness of His own in the gospel. It is God who now makes known a righteousness to man, instead of looking for any from man. Undoubtedly there are fruits of righteousness, which are by Jesus Christ, and God values them I will not say from man, but from His saints; but here it is what, according to the apostle, God has for man. It is for the saints to learn, of course; but it is that which goes out in its own force and necessary aim to the need of man a divine righteousness, which justifies instead of condemning him who believes. It is "the power of God unto salvation." It is for the lost, therefore; for they it is who need salvation; and it is to save not merely to quicken, but to save; and this because in the gospel the righteousness of God is revealed.

Hence it is, as he says, herein revealed "from faith," or by faith. It is the same form of expression exactly as in the beginning of Romans 5:1-21 "being justified by faith" ( ἐκ πίστεως ). But besides this he adds "to faith." The first of these phrases, "from faith," excludes the law; the second, "to faith," includes every one that has faith within the scope of God's righteousness. Justification is not from works of law. The righteousness of God is revealed from faith; and consequently, if there be faith in any soul, to this it is revealed, to faith wherever it may be. Hence, therefore, it was in no way limited to any particular nation, such as those that had already been under the law and government of God. It was a message that went out from God to sinners as such. Let man be what he might, or where he might, God's good news was for man. And to this agreed the testimony of the prophet. "The just shall live by faith" (not by law). Even where the law was, not by it but by faith the just lived. Did Gentiles believe? They too should live. Without faith there is neither justice nor life that God owns; where faith is, the rest will surely follow.

This accordingly leads the apostle into the earlier portion of his great argument, and first of all in a preparatory way. Here we pass out of the introduction of the epistle. "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness" (ver. 18). This is what made the gospel to be so sweet and precious, and, what is more, absolutely necessary, if he would escape certain and eternal ruin. There is no hope for man otherwise; for the gospel is not all that is now made known. Not only is God's righteousness revealed, but also His wrath. It is not said to be revealed in the gospel. The gospel means His glad tidings for man. The wrath of God could not possibly be glad tidings. It is true, it is needful for man to learn; but in nowise is it good news. There is then the solemn truth also of divine wrath. It is not yet executed. It is "revealed," and this too "from heaven." There is no question of a people on earth, and of God's wrath breaking out in one form or another against human evil in this life. The earth, or, at least, the Jewish nation, had been familiar with such dealings of God in times past. But now it is "the wrath of God from heaven;" and consequently it is in view of eternal things, and not of those that touch present life on the earth.

Hence, as God's wrath is revealed from heaven, it is against every form of impiety "against all ungodliness." Besides this, which seems to be a most comprehensive expression for embracing every sort and degree of human iniquity, we have one very specifically named. It is against the "unrighteousness of men, who hold the truth in unrighteousness." To hold the truth in unrighteousness would be no security. Alas! we know how this was in Israel, how it might be, and has been, in Christendom. God pronounces against the unrighteousness of such; for if the knowledge, however exact, of God's revealed mind was accompanied by no renewal of the heart, if it was without life towards God, all must be vain. Man is only so much the worse for knowing the truth, if he holds it ever so fast with unrighteousness. There are some that find a difficulty here, because the expression "to hold" means holding firmly. But it is quite possible for the unconverted to be tenacious of the truth, yet unrighteous in their ways; and so much the worse for them. Not thus does God deal with souls. If His grace attract, His truth humbles, and leaves no room for vain boasting and self-confidence. What He does is to pierce and penetrate the man's conscience. If one may so say, He thus holds the man, instead of letting the man presume that he is holding fast the truth. The inner man is dealt with, and searched through and through.

Nothing of this is intended in the class that is here brought before us. They are merely persons who plume themselves on their orthodoxy, but in a wholly unrenewed condition. Such men have never been wanting since the truth has shone on this world; still less are they now. But the wrath of God is revealed from heaven against them pre-eminently. The judgments of God will fall on man as man, but the heaviest blows are reserved for Christendom. There the truth is held, and apparently with firmness too. This, however, will be put to the test by-and-by. But for the time it is held fast, though in unrighteousness. Thus the wrath of God is revealed from heaven against (not only the open ungodliness of men, but) the orthodox unrighteousness of those that hold the truth in unrighteousness.

And this leads the apostle into the moral history of man the proof both of his inexcusable guilt, and of his extreme need of redemption. He begins with the great epoch of the dispensations of God (that is, the ages since the flood). We cannot speak of the state of things before the flood as a dispensation. There was a most important trial of man in the person of Adam; but after this, what dispensation was there? What were the principles of it? No man can tell. The truth is, those are altogether mistaken who call it so. But after the flood man as such was put under certain conditions the whole race. Man became the object, first, of general dealings of God under Noah; next, of His special ways in the calling of Abraham and of his family. And what led to the call of Abraham, of whom we hear much in the epistle to the Romans as elsewhere, was the departure of man into idolatry. Man despised at first the outward testimony of God, His eternal power and Godhead, in the creation above and around him (verses 19, 20). Moreover, He gave up the knowledge of God that had been handed down from father to son (ver. 21). The downfall of man, when he thus abandoned God, was most rapid and profound; and the Holy Spirit traces this solemnly to the end ofRomans 1:1-32; Romans 1:1-32 with no needless words, in a few energetic strokes summing up that which is abundantly confirmed (but in how different a manner!) by all that remains of the ancient world. "Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man," etc. (verses 22-32.) Thus corruption not only overspread morals, but became an integral part of the religion of men, and had thus a quasi-divine sanction. Hence the depravity of the heathen found little or no cheek from conscience, because it was bound up with all that took the shape of God before their mind. There was no part of heathenism practically viewed now, so corrupting as that which had to do with the objects of its worship. Thus, the true God being lost, all was lost, and man's downward career becomes the most painful and humiliating object, unless it be, indeed, that which we have to feel where men, without renewal of heart, espouse in pride of mind the truth with nothing but unrighteousness.

In the beginning ofRomans 2:1-29; Romans 2:1-29 we have man pretending to righteousness. Still, it is "man" not yet exactly the Jew, but man who had profited, it might be, by whatever the Jew had; at the least, by the workings of natural conscience. But natural conscience, although it may detect evil, never leads one into the inward possession and enjoyment of good never brings the soul to God. Accordingly, in chapter 2 the Holy Spirit shows us man satisfying himself with pronouncing on what is right and wrong moralizing for others, but nothing more. Now God must have reality in the man himself. The gospel, instead of treating this as a light matter, alone vindicates God in these eternal ways of His, in that which must be in him who stands in relationship with God. Hence therefore, the apostle, with divine wisdom, opens this to us before the blessed relief and deliverance which the gospel reveals to us. In the most solemn way he appeals to man with the demand, whether he thinks that God will look complacently on that which barely judges another, but which allows the practice of evil in the man himself (Romans 2:1-3). Such moral judgments will, no doubt, be used to leave man without excuse; they can never suit or satisfy God.

Then the apostle introduces the ground, certainty, and character of God's judgment (verses 4-16). He "will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: to them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first and also of the Gentile."

It is not here a question of how a man is to be saved, but of God's indispensable moral judgment, which the gospel, instead of weakening asserts according to the holiness and truth of God. It will be observed therefore, that in this connection the apostle shows the place both of conscience and of the law, that God in judging will take into full consideration the circumstances and condition of every soul of man. At the same time he connects, in a singularly interesting manner, this disclosure of the principles of the eternal judgment of God with what he calls "my gospel." This also is a most important truth, my brethren, to bear in mind. The gospel at its height in no wise weakens but maintains the moral manifestation of what God is. The legal institutions were associated with temporal judgment. The gospel, as now revealed in the New Testament, has linked with it, though not contained in it, the revelation of divine wrath from heaven, and this, you will observe, according to Paul's gospel. It is evident, therefore, that dispensational position will not suffice for God, who holds to His own unchangeable estimate of good and evil, and who judges the more stringently according to the measure of advantage possessed.

But thus the way is now clear for bringing the Jew into the discussion. "But if [for so it should be read] thou art named a Jew," etc. (ver. 17.) It was not merely, that he had better light. He had this, of course, in a revelation that was from God; he had law; he had prophets; he had divine institutions. It was not merely better light in the conscience, which might be elsewhere, as is supposed in the early verses of our chapter; but the Jew's position was directly and unquestionably one of divine tests applied to man's estate. Alas! the Jew was none the better for this, unless there were the submission of his conscience to God. Increase of privileges can never avail without the soul's self-judgment before the mercy of God. Rather does it add to his guilt: such is man's evil state and will. Accordingly, in the end of the chapter, he shows that this is most true as applied to the moral judgment of the Jew; that uone so much dishonoured God as wicked Jews, their own Scripture attesting it; that position went for nothing in such, while the lack of it would not annul the Gentile's righteousness, which would indeed condemn the more unfaithful Israel; in short, that one must be a Jew inwardly to avail, and circumcision be of the heart, in spirit, not in letter, whose praise is of God, and not of men.

The question then is raised in the beginning ofRomans 3:1-31; Romans 3:1-31, If this be so, what is the superiority of the Jew? Where lies the value of belonging to the circumcised people of God? The apostle allows this privilege to be great, specially in having the Scriptures, but turns the argument against the boasters. We need not here enter into the details; but on the surface we see how the apostle brings all down to that which is of the deepest interest to every soul. He deals with the Jew from his own Scripture (verses 9-19). Did the Jews take the ground of exclusively having that word of God the law? Granted that it is so, at once and fully. To whom, then, did the law address itself? To those that were under it, to be sure. It pronounced on the Jew then. It was the boast of the Jews that the law spoke about them; that the Gentiles had no right to it, and were but presuming on what belonged to God's chosen people. The apostle applies this according to divine wisdom. Then your principle is your condemnation. What the law says, it speaks to those under it. What, then, is its voice? That there is none righteous, none that doeth good, none that understandeth. Of whom does it declare all this? Of the Jew by his own confession. Every mouth was stopped; the Jew by his own oracles, as the Gentile by their evident abominations, shown already. All the world was guilty before God.

Thus, having shown the Gentile in Romans 1:1-32 manifestly wrong, and hopelessly degraded to the last degree having laid bare the moral dilettantism of the philosophers, not one whit better in the sight of God, but rather the reverse having shown the Jew overwhelmed by the condemnation of the divine oracles in which he chiefly boasted, without real righteousness, and so much the more guilty for his special privileges, all now lies clear for bringing in the proper Christian message, the. gospel of God. "Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets" (verses 20, 21).

Here, again, the apostle takes up what he had but announced in chapter 1 the righteousness of God. Let me call your attention again to its force. It is not the mercy of God., Many have contended that so it is, and to their own great loss, as well as to the weakening of the word of God. "Righteousness" never means mercy, not even the "righteousness of God." The meaning is not what was executed on Christ, but what is in virtue. of it. Undoubtedly divine judgment fell on Him; but this is not "the righteousness of God," as the apostle employs it in any part of his writings any more than here, though we know there could be no such thing as God's righteousness justifying the believer, if Christ had not borne the judgment of God. The expression means that righteousness which God can afford to display because of Christ's atonement. In short, it is what the words say "the righteousness of God," and this "by faith of Jesus Christ."

Hence it is wholly apart from the law, whilst witnessed to by the law and prophets; for the law with its types had looked onward to this new kind of righteousness; and the prophets had borne their testimony that it was at hand, but not then come. Now it was manifested, and not promised or predicted merely. Jesus had come and died; Jesus had been a propitiatory sacrifice; Jesus had borne the judgment of God because of the sins He bore. The righteousness of God, then, could now go forth in virtue of His blood. God was not satisfied alone. There is satisfaction; but the work of Christ goes a great deal farther. Therein God is both vindicated and glorified. By the cross God has a deeper moral glory than ever a glory that He thus acquired, if I may so say. He is, of course, the same absolutely perfect and unchangeable God of goodness; but His perfection has displayed itself in new and more glorious ways in Christ's death, in Him who humbled Himself, and was obedient even to the death of the cross.

God, therefore, having not the least hindrance to the manifestation of what He can be and is in merciful intervention on behalf of the worst of sinners, manifests it is His righteousness "by faith of Jesus Christ unto all and upon all them that believe" (ver. 22). The former is the direction, and the latter the application. The direction is "unto all;" the application is, of course, only to "them that believe;" but it is to all them that believe. As far as persons are concerned, there is no hindrance; Jew or Gentile makes no difference, as is expressly said, "For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the [passing over or praeter-mission, not] remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus" (verses 23-26). There is no simple mind that can evade the plain force of this last expression. The righteousness of God means that God is just, while at the same time He justifies the believer in Christ Jesus. It is His righteousness, or, in other words, His perfect consistency with Himself, which is always involved in the notion of righteousness. He is consistent with Himself when He is justifying sinners, or, more strictly, all those who believe in Jesus. He can meet the sinner, but He justifies the believer; and in this, instead of trenching on His glory, there is a deeper revelation and maintenance of it than if there never had been sin or a sinner.

Horribly offensive as sin is to God, and inexcusable in the creature, it is sin which has given occasion to the astonishing display of divine righteousness in justifying believers. It is not a question of His mercy merely; for this weakens the truth immensely, and perverts its character wholly. The righteousness of God flows from His mercy, of course; but its character and basis is righteousness. Christ's work of redemption deserves that God should act as He does in the gospel. Observe again, it is not victory here; for that would give place to human pride. It is not a soul's overcoming its difficulties, but a sinner's submission to the righteousness of God. It is God Himself who, infinitely glorified in the Lord that expiated our sins by His one sacrifice, remits them now, not looking for our victory, nor as yet even in leading us on to victory, but by faith in Jesus and His blood. God is proved thus divinely consistent with Himself in Christ Jesus, whom He has set forth a mercy-seat through faith in His blood.

Accordingly the apostle says that boast and works are completely set aside by this principle which affirms faith, apart from deeds of law, to be the means of relationship with God (verses 27, 28). Consequently the door is as open to the Gentile as to the Jew. The ground taken by a Jew for supposing God exclusively for Israel was, that they had the law, which was the measure of what God claimed from man; and this the Gentile had not. But such thoughts altogether vanish now, because, as the Gentile was unquestionably wicked and abominable, so from the law's express denunciation the Jew was universally guilty before God. Consequently all turned, not on what man should be for God, but what God can be and is, as revealed in the gospel, to man. This maintains both the glory and the moral universality of Him who will justify the circumcision by faith, not law, and the uncircumcision through their faith, if they believe the gospel. Nor does this in the slightest degree weaken the principle of law. On the contrary, the doctrine of faith establishes law as nothing else can; and for this simple reason, that if one who is guilty hopes to be saved spite of the broken law, it must be at the expense of the law that condemns his guilt; whereas the gospel shows no sparing of sin, but the most complete condemnation of it all, as charged on Him who shed His blood in atonement. The doctrine of faith therefore, which reposes on the cross, establishes law, instead of making it void, as every other principle must (verses 27-31).

But this is not the full extent of salvation. Accordingly we do not hear of salvation as such in Romans 3:1-31. There is laid down the most essential of all truths as a groundwork of salvation; namely, expiation. There is the vindication of God in His ways with the Old Testament believers. Their sins had been passed by. He could not have remitted heretofore. This would not have been just. And the blessedness of the gospel is, that it is (not merely an exercise of mercy, but also) divinely just. It would not have been righteous in any sense to have remitted the sins, until they were actually borne by One who could and did suffer for them. But now they were; and thus God vindicated Himself perfectly as to the past. But this great work of Christ was not and could not be a mere vindication of God; and we may find it otherwise developed in various parts of Scripture, which I here mention by the way to show the point at which we are arrived. God's righteousness was now manifested as to the past sins He had not brought into judgment through His forbearance, and yet more conspicuously in the present time, when He displayed His justice in justifying the believer.

But this is not all; and the objection of the Jew gives occasion for the apostle to bring out a fuller display of what God is. Did they fall back on Abraham? "What shall we then say that Abraham our father, as pertaining to the flesh, hath found? For if Abraham were justified by works, he hath whereof to glory; but not before God." Did the Jew fancy that the gospel makes very light of Abraham, and of the then dealings of God? Not so, says the apostle. Abraham is the proof of the value of faith in justification before God. Abraham believed God, and it was counted to him for righteousness. There was no law there or then; for Abraham died long before God spoke from Sinai. He believed God and His word, with special approval on God's part; and his faith was counted as righteousness (ver. 3). And this was powerfully corroborated by the testimony of another great name in Israel (David), in Psalms 32:1-11. "For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the Lord; and thou forgavest the iniquity of my sin. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. Thou art my hiding-place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye."

In the same way the apostle disposes of all pretence on the score of ordinances, especially circumcision. Not only was Abraham justified without law, but apart from that great sign of mortification of the flesh. Although circumcision began with Abraham, manifestly it had nothing to do with his righteousness, and at best was but the seal of the righteousness of faith which he had in an uncircumcised state. It could not therefore be the source or means of his righteousness. All then that believe, though uncircumcised, might claim him as father, assured that righteousness will be reckoned to them too. And he is father of circumcision in the best sense, not to Jews, but to believing Gentiles. Thus the discussion of Abraham strengthens the case in behalf of the uncircumcised who believe, to the overthrow of the greatest boast of the Jew. The appeal to their own inspired account of Abraham turned into a proof of the consistency of God's ways in justifying by faith, and hence in justifying the uncircumcised no less than the circumcision.

But there is more than this in Romans 4:1-25 He takes up a third feature of Abraham's case; that is, the connection of the promise with resurrection. Here it is not merely the negation of law and of circumcision, but we have the positive side. Law works wrath because it provokes transgression; grace makes the promise sure to all the seed, not only because faith is open to the Gentile and Jew alike, but because God is looked to as a quickener of the dead. What gives glory to God like this? Abraham believed God when, according to nature, it was impossible for him or for Sarah to have a child. The quickening power of God therefore was here set forth, of course historically in a way connected with this life and a posterity on earth, but nevertheless a very just and true sign of God's power for the believer the quickening energy of God after a still more blessed sort. And this leads us to see not only where there was an analogy with those who believe in a promised Saviour, but also to a weighty difference. And this lies in the fact that Abraham believed God before he had the son, being fully persuaded that what He had promised He was able to perform. and therefore it was imputed to him for righteousness. But we believe on Him that raised up Jesus our Lord from the dead. It is done. already. It is not here believing on Jesus, but on God who has proved what He is to us in raisin, from among the dead Him who was delivered for our offences, and raised again for our justification (verses 13-25).

This brings out a most emphatic truth and special side of Christianity. Christianity is not a system of promise, but rather of promise accomplished in Christ. Hence it is essentially founded on the gift not only of a Saviour who would interpose, in the mercy of God, to bear our sins, but of One who is already revealed, and the work done and accepted, and this known in the fact that God Himself has interposed to raise Him from among the dead a bright and momentous thing to press on souls, as indeed we find the apostles insisting on it throughout the Acts. Were it merely Romans 3:1-31 there could not be full peace with God as there is. One might know a most real clinging to Jesus; but this would not set the heart at ease with God. The soul may feel the blood of Jesus to be a yet deeper want; but this alone does not give peace with God. In such a condition what has been found in Jesus is too often misused to make a kind of difference, so to speak, between the Saviour on the one hand, and God on the other ruinous always to the enjoyment of the full blessing of the gospel. Now there is no way in which God could lay a basis for peace with Himself more blessed than as He has done it. No longer does the question exist of requiring an expiation. That is the first necessity for the sinner with God. But we have had it fully in Romans 3:1-31. Now it is the positive power of God in raising up from the dead Him that was delivered for our offences, and raised again for our justifying. The whole work is done.

The soul therefore now is represented for the first time as already justified and in possession of peace with God. This is a state of mind, and not the necessary or immediate fruit of Romans 3:1-31, but is based on the truth of Romans 4:1-25 as well as 3. There never can be solid peace with God without both. A soul may as truly, no doubt, be put into relationship with God be made very happy, it may be; but it is not what Scripture calls "peace with God." Therefore it is here for the first time that we find salvation spoken of in the grand results that are now brought before us in Romans 5:1-11. "Being justified by faith, we have peace with God through our Lord Jesus Christ." There is entrance into favour, and nothing but favour. The believer is not put under law, you will observe, but under grace, which is the precise reverse of law. The soul is brought into peace with God, as it finds its standing in the grace of God, and, more than that, rejoices in hope of the glory of God. Such is the doctrine and the fact. It is not merely a call then; but as we have by our Lord Jesus Christ our access into the favour wherein we stand, so there is positive boasting in the hope of the glory of God. For it may have been noticed from chapter 3 to chapter 5, that nothing but fitness for the glory of God will do now. It is not a question of creature-standing. This passed away with man when he sinned. Now that God has revealed Himself in the gospel, it is not what will suit man on earth, but what is worthy of the presence of the glory of God. Nevertheless the apostle does not expressly mention heaven here. This was not suitable to the character of the epistle; but the glory of God he does. We all know where it is and must be for the Christian.

The consequences are thus pursued; first, the general place of the believer now, in all respects, in relation to the past, the present, and the future. His pathway follows; and he shows that the very troubles of the road become a distinct matter of boast. This was not a direct and intrinsic effect, of course, but the result of spiritual dealing for the soul. It was the Lord giving us the profit of sorrow, and ourselves bowing to the way and end of God in it, so that the result of tribulation should be rich and fruitful experience.

Then there is another and crowning part of the blessing: "And not only so, but also boasting in God through our Lord Jesus Christ, by whom we have now received the reconciliation." It is not only a blessing in its own direct character, or in indirect though real effects, but the Giver Himself is our joy, and boast, and glory. The consequences spiritually are blessed to the soul; how much more is it to Teach the source from which all flows! This, accordingly, is the essential spring of worship. The fruits of it are not expanded here; but, in point of fact, to joy in God is necessarily that which makes praise and adoration to be the simple and spontaneous exercise of the heart. In heaven it will fill us perfectly; but there is no more perfect joy there, nor anything. higher, if so high, in this epistle.

At this point we enter upon a most important part of the epistle, on which we must dwell for a little. It is no longer a question of man's guilt, but of his nature. Hence the apostle does not, as in the early chapters of this epistle, take up our sins, except as proofs and symptoms of sin. Accordingly, for the first time, the Spirit of God fromRomans 5:12; Romans 5:12 traces the mature of man to the head of the race. This brings in the contrast with the other Head, the Lord Jesus Christ, whom we have here not as One bearing our sins in His own body on the tree, but as the spring and chief of a new family. Hence, as is shown later in the chapter, Adam is a head characterized by disobedience, who brought in death, the just penalty of sin; as on the other hand we have Him of whom he was the type, Christ, the obedient man, who has brought in righteousness, and this after a singularly blessed sort and style "justification of life." Of it nothing has been heard till now. We have had justification, both by blood and also in virtue of Christ's resurrection. But "justification of life" goes farther, though involved in the latter, than the end of Romans 4:1-25; for now we learn that in the gospel there is not only a dealing with the guilt of those that are addressed in it; there is also a mighty work of God in the presenting the man in a new place before God, and in fact, too, for his faith, clearing him from all the consequences in which he finds himself as a man in the flesh here below.

It is here that you will find a great failure of Christendom as to this. Not that any part of the truth has escaped: it is the fatal brand of that "great house" that even the most elementary truth suffers the deepest injury; but as to this truth, it seems unknown altogether. I hope that brethren in Christ will bear with me if I press on them the importance of taking good heed to it that their souls are thoroughly grounded in this, the proper place of the Christian by Christ's death and resurrection. It must not be, assumed too readily. There is a disposition continually to imagine that what is frequently spoken of must be understood; but experience will soon show that this is not the case. Even those that seek a place of separation to the Lord outside that which is now hurrying on souls to destruction are, nevertheless, deeply affected by the condition of that Christendom in which we find ourselves.

Here, then, it is not a question at all of pardon or remission. First of all the apostle points out that death has come in, and that this was no consequence of law, but before it. Sin was in the world between Adam and Moses, when the law was not. This clearly takes in man, it will be observed; and this is his grand point now. The contrast of Christ with Adam takes in man universally as well as the Christian; and man in sin, alas! was true, accordingly, before the law, right through the law, and ever since the law. The apostle is therefore plainly in presence of the broadest possible grounds of comparison, though we shall find more too.

But the Jew might argue that it was an unjust thing in principle this gospel, these tidings of which the apostle was so full; for why should one man affect many, yea, all? "Not so," replies the apostle. Why should this be so strange and incredible to you? for on your own showing, according to that word to which we all bow, you must admit that one man's sin brought in universal moral ruin and death. Proud as you may be of that which distinguishes you, it is hard to make sin and death peculiar to you, nor can you connect them even with the law particularly: the race of man is in question, and not Israel alone. There is nothing that proves this so convincingly as the book of Genesis; and the apostle, by the Spirit of God, calmly but triumphantly summons the Jewish Scriptures to demonstrate that which the Jews were so strenuously denying. Their own Scriptures maintained, as nothing else could, that all the wretchedness which is now found in the world, and the condemnation which hangs over the race, is the fruit of one man, and indeed of one act.

Now, if it was righteous in God (and who will gainsay it?) to deal with the whole posterity of Adam as involved in death because of one, their common father, who could deny the consistency of one man's saving? who would defraud God of that which He delights in the blessedness of bringing in deliverance by that One man, of whom Adam was the image? Accordingly, then, he confronts the unquestionable truth, admitted by every Israelite, of the universal havoc by one man everywhere with the One man who has brought in (not pardon only, but, as we shall find) eternal life and liberty liberty now in the free gift of life, but a liberty that will never cease for the soul's enjoyment until it has embraced the very body that still groans, and this because of the Holy Ghost who dwells in it.

Here, then, it is a comparison of the two great heads Adam and Christ, and the immeasurable superiority of the second man is shown. That is, it is not merely pardon of past sins, but deliverance from sin, and in due time from all its consequences. The apostle has come now to the nature. This is the essential point. It is the thing which troubles a renewed conscientious soul above all, because of his surprise at finding the deep evil of the flesh and its mind after having proved the great grace of God in the gift of Christ. If I am thus pitied of God, if so truly and completely a justified man, if I am really an object of God's eternal favour, how can I have such a sense of continual evil? why am I still under bondage and misery from the constant evil of my nature, over which I seem to have no power whatever? Has God then no delivering power from this? The answer is found in this portion of our epistle (that is, from the middle of chapter 5).

Having shown first, then, the sources and the character of the blessing in general as far as regards deliverance, the apostle sums up the result in the end of the chapter: "That as sin hath reigned in death, even so might grace reign through righteousness unto eternal life," the point being justification of life now through Jesus Christ our Lord.

This is applied in the two chapters that follow. There are two things that might make insuperable difficulty: the one is the obstacle of sin in the nature to practical holiness; the other is the provocation and condemnation of the law. Now the doctrine which we saw asserted in the latter part ofRomans 5:1-21; Romans 5:1-21 is applied to both. First, as to practical holiness, it is not merely that Christ has died for my sins, but that even in the initiatory act of baptism the truth set forth there is that I am dead. It is not, as in Ephesians 2:1-22, dead in sins, which would be nothing to the purpose. This is all perfectly true true of a Jew as of a pagan true of any unrenewed man that never heard of a Saviour. But what is testified by Christian baptism is Christ's death. "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto his death?" Thereby is identification with His death. "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." The man who, being baptized in the name of the Lord Jesus Christ, or Christian baptism, would assert any license to sin because it is in his nature, as if it were therefore an inevitable necessity, denies the real and evident meaning of his baptism. That act denoted not even the washing away of our sins by the blood of Jesus, which would not apply to the case, nor in any adequate way meet the question of nature. What baptism sets forth is more than that, and is justly found, not in Romans 3:1-31, but inRomans 6:1-23; Romans 6:1-23. There is no inconsistency in Ananias's word to the apostle Paul "wash away thy sins, calling upon the name of the Lord." There is water as well as blood, and to that, not to this, the washing here refers. But there is more, which Paul afterwards insisted on. That was said to Paul, rather than what was taught by Paul. What the apostle had given him in fulness was the great truth, however fundamental it may be, that I am entitled, and even called on in the name of the Lord Jesus, to know that I am dead to sin; not that I must die, but that I am dead that my baptism means nothing less than this, and is shorn of its most emphatic point if limited merely to Christ's dying for my sins. It is not so alone; but in His death, unto which I am baptized, I am dead to sin. And "how shall we that are dead to sin live any longer therein?" Hence, then, we find that the whole chapter is founded on this truth. "Shall we sin," says he, proceeding yet farther (ver. 15), "because we are not under the law, but under grace?" This were indeed to deny the value of His death, and of that newness of life we have in Him risen, and a return to bondage of the worst description.

In Romans 7:1-25 we have the subject of the law discussed for practice as well as in principle, and there again meet with the same weapon of tried and unfailing temper. It is no longer blood, but death Christ's death and resurrection. The figure of the relationship of husband and wife is introduced in order to make the matter plain. Death, and nothing short of it, rightly dissolves the bond. We accordingly are dead, says he, to the law; not (as no doubt almost all of us know) that the law dies, but that we are dead to the law in the death of Christ. Compare verse 6 (where the margin, not the text, is substantially correct) with verse 4. Such is the principle. The rest of the chapter (7-25) is an instructive episode, in which the impotence and the misery of the renewed mind which attempts practice under law are fully argued out, till deliverance (not pardon) is found in Christ.

Thus the latter portion of the chapter is not doctrine exactly, but the proof of the difficulties of a soul who has not realised death to the law by the body of Christ. Did this seem to treat the law that condemned as an evil thing? Not so, says the apostle; it is because of the evil of the nature, not of the law. The law never delivers; it condemns and kills us. It was meant to make sin exceeding sinful. Hence, what he is here discussing is not remission of sins, but deliverance from sin. No wonder, if souls confound the two things together, that they never know deliverance in practice. Conscious deliverance, to be solid according to God, must be in the line of His truth. In vain will you preach Romans 3:1-31, or even 4 alone, for souls to know themselves consciously and holily set free.

From verse 14 there is an advance. There we find Christian knowledge as to the matter introduced; but still it is the knowledge of one who is not in this state pronouncing on one who is. You must carefully guard against the notion of its being a question of Paul's own experience, because he says, "I had not known," "I was alive," etc. There is no good reason for such an assumption, but much against it. It might be more or less any man's lot to learn. It is not meant that Paul knew nothing of this; but that the ground of inference, and the general theory built up, are alike mistaken. We have Paul informing us that he transfers sometimes in a figure to himself that which was in no wise necessarily his own experience, and perhaps had not been so at any time. But this may be comparatively a light question. The great point is to note the true picture given us of a soul quickened, but labouring and miserable under law, not at all consciously delivered. The last verses of the chapter, however, bring in the deliverance not yet the fulness of it, but the hinge, so to speak. The discovery is made that the source of the internal misery was that the mind, though renewed, was occupied with the law as a means of dealing with, flesh. Hence the very fact of being renewed makes one sensible of a far more intense misery than ever, while there is no power until the soul looks right outside self to Him who is dead and risen, who has anticipated the difficulty, and alone gives the full answer to all wants.

Romans 8:1-39 displays this comforting truth in its fulness. From the first verse we have the application of the dead and risen Christ to the soul, till in verse 11 we see the power of the Holy Ghost, which brings the soul into this liberty now, applied by-and-by to the body, when there will be the complete deliverance. "There is therefore now no condemnation to them which are in Christ Jesus. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." A wondrous way, but most blessed! And there (for such was the point) it was the complete condemnation of this evil thing, the nature in its present state, so as, nevertheless, to set the believer as before God's judgment free from itself as well as its consequences. This God has wrought in Christ. It is not in any degree settled as to itself by His blood. The shedding of His blood was absolutely necessary: without that precious expiation all else had been vain and impossible. But there is much more in Christ than that to which too many souls restrict themselves, not less to their own loss than to His dishonour. God has condemned the flesh. And here it may be repeated that it is no question of pardoning the sinner, but of condemning the fallen nature; and this so as to give the soul both power and a righteous immunity from all internal anguish about it. For the truth is that God has in Christ condemned sin, and this for sin definitely; so that He has nothing more to do in condemnation of that root of evil. What a title, then, God gives me now in beholding Christ, no longer dead but risen, to have it settled before my soul that I am in Him as He now is, where all questions are closed in peace and joy! For what remains unsolved by and in Christ? Once it was far otherwise. Before the cross there hung out the gravest question that ever was raised, and it needed settlement in this world; but in Christ sin is for ever abolished for the believer; and this not only in respect of what He has done, but in what He is. Till the cross, well might a converted soul be found groaning in misery at each fresh discovery of evil in himself. But now to faith all this is gone not lightly, but truly in the sight of God; so that he may live on a Saviour that is risen from the dead as his new life.

Accordingly Romans 8:1-39 pursues in the most practical manner the liberty wherewith Christ has made us free. First of all, the groundwork of it is laid in the first four verses, the last of them leading into every-day walk. And it is well for those ignorant of it to know that here, in verse 4, the apostle speaks first of "walking not after the flesh, but after the Spirit." The latter clause in the first verse of the authorised version mars the sense. In the fourth verse this could not be absent; in the first verse it ought not to be present. Thus the deliverance is not merely for the joy of the soul, but also for strength in our walking after the Spirit, who has given and found a nature in which He delights, communicating withal His own delight in Christ, and making obedience to be the joyful service of the believer. The believer, therefore, unwittingly though really, dishonours the Saviour, if he be content to walk short of this standard and power; he is entitled and called to walk according to his place, and in the confidence of his deliverance in Christ Jesus before God.

Then the domains of flesh and Spirit are brought before us: the one characterized by sin and death practically now; the other by life, righteousness, and peace, which is, as we saw, to be crowned finally by the resurrection of these bodies of ours. The Holy Ghost, who now gives the soul its consciousness of deliverance from its place in Christ, is also the witness that the body too, the mortal body, shall be delivered in its time. "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by [or because of] his Spirit that dwelleth in you."

Next, he enters upon another branch of the truth the Spirit not as a condition contrasted with flesh (these two, as we know, being always contrasted in Scripture), but as a power, a divine person that dwells in and bears His witness to the believer. His witness to our spirit is this, that we are children of God. But if children, we are His heirs. This accordingly leads, as connected with the deliverance of the body, to the inheritance we are to possess. The extent is what God Himself, so to speak, possesses the universe of God, whatever will be under Christ: and what will not? As He has made all, so He is heir of all. We are heirs of God, and joint-heirs with Christ.

Hence the action of the Spirit of God in a double point of view comes before us. As He is the spring of our joy, He is the power of sympathy in our sorrows, and the believer knows both. The faith of Christ has brought divine joy into his soul; but, in point of fact, he is traversing a world of infirmity, suffering, and grief. Wonderful to think the Spirit of God associates Himself with us in it all, deigning to give us divine feelings even in our poor and narrow hearts. This occupies the central part of the chapter, which then closes with the unfailing and faithful power of God for us in all our experiences here below. As He has given us through the blood of Jesus full remission, as we shall be saved by this life, as He has made us know even now nothing short of present conscious deliverance from every whit of evil that belongs to our very nature, as we have the Spirit the earnest of the glory to which we are destined, as we are the vessels of gracious sorrow in the midst of that from which we are not yet delivered but shall be, so now we have the certainty that, whatever betide, God is for us, and that nothing shall separate us from His love which is in Christ Jesus our Lord.

Then, in Romans 9:1-33; Romans 10:1-21; Romans 11:1-36, the apostle handles a difficulty serious to any mind, especially to the Jew, who might readily feel that all this display of grace in Christ to the Gentile as much as to the Jew by the gospel seems to make very cheap the distinctive place of Israel as given of God. If the good news of God goes out to man, entirely blotting out the difference between a Jew and a Gentile, what becomes of His special promises to Abraham and to his seed? What about His word passed and sworn to the fathers? The apostle shows them with astonishing force at the starting-point that he was far from slighting their privileges. He lays down such a summary as no Jew ever gave since they were a nation. He brings out the peculiar glories of Israel according to the depth of the gospel as he knew and preached it; at least, of His person who is the object of faith now revealed. Far from denying or obscuring what they boasted of, he goes beyond them "Who are Israelites," says he, "to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all God blessed for ever." Here was the very truth that every Jew, as such, denied. What blindness! Their crowning glory was precisely what they would not hear of. What glory so rich as that of the Christ Himself duly appreciated? He was God over all blessed for ever, as well as their Messiah. Him who came in humiliation, according to their prophets, they might despise; but it was vain to deny that the same prophets bore witness to His divine glory. He was Emmanuel, yea, the Jehovah, God of Israel. Thus then, if Paul gave his own sense of Jewish privileges, there was no unbelieving Jew that rose up to his estimate of them.

But now, to meet the question that was raised, they pleaded the distinguishing promises to Israel. Upon what ground? Because they were sons of Abraham. But how, argues he, could this stand, seeing that Abraham had another son, just as much his child as Isaac? What did they say to Ishmaelites as joint-heirs? They would not hear of it. No, they cry, it is in Isaac's seed that the Jew was called. Yes, but this is another principle. If in Isaac only, it is a question of the seed, not that was born, but that was called. Consequently the call of God, and not the birth simply makes the real difference. Did they venture to plead that it must be not only the same father, but the same mother? The answer is, that this will not do one whit better; for when we come down to the next generation, it is apparent that the two sons of Isaac were sons of the same mother; nay, they were twins. What could be conceived closer or more even than this? Surely if equal birth-tie could ensure community of blessing if a charter from God depended on being sprung from the same father and mother, there was no case so strong, no claim so evident, as that of Esau to take the same rights as Jacob. Why would they not allow such a pretension? Was it not sure and evident that Israel could not take the promise on the ground of mere connection after the flesh? Birthright from the same father would let in Ishmael on the one hand, as from both parents it would secure the title of Esau on the other. Clearly, then, such ground is untenable. In point of fact, as he had hinted before, their true tenure was the call of God, who was free, if He pleased, to bring in other people. It became simply a question whether, in fact, God did call Gentiles, or whether He had revealed such intentions.

But he meets their proud exclusiveness in another way. He shows that, on the responsible ground of being His nation, they were wholly ruined. If the first book in the Bible showed that it was only the call of God that made Israel what they were, its second book as clearly proved that all was over with the called people, had it not been for the mercy of God. They set up the golden calf, and thus cast off the true God, their God, even in the desert. Did the call of God. then, go out to Gentiles? Has He mercy only for guilty Israel? Is there no call, no mercy, of God for any besides?

Hereupon he enters upon the direct proofs, and first cites Hosea as a witness. That early prophet tells Israel, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Jezreel, Lo-ruhamah, and Lo-ammi were of awful import for Israel; but, in presence of circumstances so disastrous, there should be not merely a people but sons of the living God, and then should Judah and Israel be gathered as one people under one head. The application of this was more evident to the Gentile than to the Jew. Compare Peter's use in1 Peter 2:10; 1 Peter 2:10. Finally he brings in Isaiah, showing that, far from retaining their blessing as an unbroken people, a remnant alone would be saved. Thus one could not fail to see these two weighty inferences: the bringing in to be God's sons of those that had not been His people, and the judgment and destruction of the great mass of His undoubted people. Of these only a remnant would be saved. On both sides therefore the apostle is meeting the grand points he had at heart to demonstrate from their own Scriptures.

For all this, as he presses further, there was the weightiest reason possible. God is gracious, but holy; He is faithful, but righteous. The apostle refers to Isaiah to show that God would "lay in Zion a stumbling-stone." It is in Zion that He lays it. It is not among the Gentiles, but in the honoured centre of the polity of Israel. There would be found a stumblingstone there. What was to be the stumbling-stone? Of course, it could hardly be the law: that was the boast of Israel. What was it? There could be but one satisfactory answer. The stumbling-stone was their despised and rejected Messiah. This was the key to their difficulties this alone, and fully explains their coming ruin as well as God's solemn warnings.

In the next chapter (Romans 10:1-21) he carries on the subject, showing in the most touching manner his affection for the people. He at the same time unfolds the essential difference between the righteousness of faith and that of law. He takes their own books, and proves from one of them (Deuteronomy) that in the ruin of Israel the resource is not going into the depths, nor going up to heaven. Christ indeed did both; and so the word was nigh them, in their mouth and in their heart. It is not doing, but believing; therefore it is what is proclaimed to them, and what they receive and believe. Along with this he gathers testimonies from more than one prophet. He quotes from Joel, that whosoever shall call upon the name of the Lord shall be saved. He quotes also from Isaiah "Whosoever believeth on Him shall not be ashamed." And mark the force of it whosoever." The believer, whosoever he might be, should not be ashamed. Was it possible to limit this to Israel? But more than this "Whosoever shall call." There. is the double prophecy. Whosoever believed should not be ashamed; whosoever called should be saved. In both parts, as it may be observed, the door is opened to the Gentile.

But then again he intimates that the nature of the gospel is involved in the publishing of the glad tidings. It is not God having an earthly centre, and the peoples doming up to worship the Lord in Jerusalem. It is the going forth of His richest blessing. And where? How far? To the limits of the holy land? Far beyond. Psalms 19:1-14 is used in the most beautiful manner to insinuate that the limits are the world. Just as the sun in the heavens is not for one people or land alone, no more is the gospel. There is no language where their voice is not heard. "Yea verily, their sound went forth into all the earth, and their words unto the ends of the world." The gospel goes forth universally. Jewish pretensions were therefore disposed of; not here by new and fuller revelations, but by this divinely skilful employment of their own Old Testament Scriptures.

Finally he comes to two other witnesses; as from the Psalms, so now from the law and the prophets. The first is Moses himself. Moses saith, "I will provoke you to jealousy by them that are no people," etc. How could the Jews say that this meant themselves? On the contrary, it was the Jew provoked by the Gentiles "By them that are no people, and by a foolish nation I will anger you." Did they deny that they were a foolish nation? Be it so then; it was a foolish nation by which Moses declared they should be angered. But this does not content the apostle, or rather the Spirit of God; for he goes on to point out that Isaiah "is very bold" in a similar way; that is, there is no concealing the truth of the matter. Isaiah says: "I was found of them who sought me not; I was made manifest unto them that asked not after me." The Jews were the last in the world to take such ground as this. It was undeniable that the Gentiles did not seek the Lord, nor ask after Him; and the prophet says that Jehovah was found of them that sought Him not, and was made manifest to them that asked not after Him. Nor is there only the manifest call of the Gentiles in this, but with no less clearness there is the rejection, at any rate for a time, of proud Israel. "But unto Israel he saith, All day long have I stretched out my hands unto a disobedient and gainsaying people."

Thus the proof was complete. The Gentiles the despised heathen were to be brought in; the self-satisfied Jews are left behind, justly and beyond question, if they believed the law and the prophets.

But did this satisfy the apostle? It was undoubtedly enough for present purposes. The past history of Israel was sketched inRomans 9:1-33; Romans 9:1-33; the present more immediately is before us inRomans 10:1-21; Romans 10:1-21. The future must be brought in by the grace of God; and this he accordingly gives us at the close of Romans 11:1-36. First, he raises the question, "Has God cast away his people?" Let it not be! Was he not himself, says Paul, a proof to the contrary? Then he enlarges, and points out that there is a remnant of grace in the worst of times. If God had absolutely cast away His people, would there be such mercy? There would be no remnant if justice took its course. The remnant proves, then, that even under judgment the rejection of Israel is not complete, but rather a pledge of future favour. This is the first ground.

The second plea is not that the rejection of Israel is only partial, however extensive, but that it is also temporary, and not definitive. This is to fall back on a principle he had already used. God was rather provoking Israel to jealousy by the call of the Gentiles. But if it were so, He had not done with them. Thus the first argument shows that the rejection was not total; the second, that it was but for a season.

But there is a third. Following up with the teaching of the olive-tree, he carries out the same thought of a remnant that abides on their own stock, and points to a re-instatement of the nation, And I would just observe by the way, that the Gentile cry that no Jew ever accepts the gospel in truth is a falsehood. Israel is indeed the only people of whom there is always a portion that believe. Time was when none of the English, nor French, nor of any other nation believed in the Saviour. There never was an hour since Israel's existence as a nation that God has not had His remnant of them. Such has been their singular fruit of promise; such even in the midst of all their misery it is at present. And as that little remnant is ever sustained by the grace of God, it is the standing pledge of their final blessedness through His mercy, whereon the apostle breaks out into raptures of thanksgiving to God. The day hastens when the Redeemer shall come to Zion. He shall come, says one Testament, out of Zion. He shall come to Zion, says the other. In both Old and New it is the same substantial testimony. Thither He shall come, and thence, go forth. He shall own that once glorious seat of royalty in Israel. Zion shall yet behold her mighty, divine, but once despised Deliverer; and when He thus comes, there will be a deliverance suited to His glory. All Israel shall be saved. God, therefore, had not cast off His people, but was employing the interval of their slip from their place, in consequence of their rejection of Christ, to call the Gentiles in sovereign mercy, after which Israel as a whole should be saved. "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first liven to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever."

The rest of the epistle takes up the practical consequences of the great doctrine of God's righteousness, which had been now shown to be supported by, and in no wise inconsistent with, His promises to Israel. The whole history of Israel, past, present, and future falls in with, although quite distinct from, that which he had been expounding. Here I shall be very brief.

Romans 12:1-21 looks at the mutual duties of the saints. Romans 13:1-14; Romans 13:1-14 urges their duties towards what was outside them, more particularly to the powers that be, but also to men in general. Love is the great debt that we owe, which never can be paid, but which we should always be paying. The chapter closes with the day of the Lord in its practical force on the Christian walk. In Romans 14:1-23 and the beginning ofRomans 15:1-33; Romans 15:1-33 we have the delicate theme of Christian forbearance in its limits and largeness. The weak are not to judge the strong, and the strong are not to despise the weak. These things are matters of conscience, and depend much for their solution on the degree to which souls have attained. The subject terminates with the grand truth which must never be obscured by details that we are to receive, one another, as Christ has received us, to the glory of God. In the rest of chapter 15 the apostle dwells on the extent of his apostleship, renews his expression of the thought and hope of visiting Rome, and at the same time shows how well he remembered the need of the poor at Jerusalem. Romans 16:1-27; Romans 16:1-27 brings before us in the most. instructive and interesting manner the links that grace practically forms and maintains between the saints of God. Though he had never visited Rome, many of them were known personally. It is exquisite the delicate love with which he singles out distinctive features in each of the saints, men and women, that come before him. Would that the Lord would give us hearts to remember, as well as eyes to see, according to His own grace! Then follows a warning against those who bring in stumbling-blocks and offences. There is evil at work, and grace does not close the eye to danger; at the same time it is never under the pressure of the enemy, and there is the fullest confidence that the God of peace will break the power of Satan under the feet of the saints shortly.

Last of all, the apostle links up this fundamental treatise of divine righteousness in its doctrine, its dispensational bearings, and its exhortations to the walk of Christians, with higher truth, which it would not have been suitable then to bring out; for grace considers the state and the need of the saints. True ministry gives out not merely truth, but suited truth to the saints. At the same time the apostle does allude to that mystery which was not yet divulged at least, in this epistle; but he points from the foundations of eternal truth to those heavenly heights that were reserved for other communications in due time.