Romans 10:11

Rom_10:11-13

Whosoever believeth on Him shall not be ashamed (see Rom_9:33).

The believer not ashamed

That is either--

I. Shall not be ashamed by the non-fulfilment of that which is the object of their confident expectation. It is a confidence which they might well cherish and avow--secure as they are from the mockery of any failure or disappointment in their hopes. All the promises of God in Christ Jesus are yea and amen; and it is because of their certain and punctual accomplishment, that the hope which they inspire is a hope which maketh not ashamed. When the verse is thus regarded, its reference is to the future, when the promises will all be made good. Then will the believer lift up his head and rejoice. Otherwise, ashamed of the vain and illusory imagination on which he had before rested, he would sink into despair.

II. Or shall not be ashamed now when the promises are only as yet believed. Even at this stage might faith have a present and powerful effect in repressing shame, and more especially the shame of making the avowal of itself, and so of testifying for Christ. Like every other principle of strong and felt urgency within, it may delight in the vent and forthgoing of its own utterance, and in bearing down the restraints whether of shame or of fear, which might have otherwise intercepted the expression of it (Psa_116:10; Psa_39:8; Mat_12:34). The apostle was not ashamed, because of the certainty he felt in Him whom he believed, and the firm persuasion he had of His ability to save him. And so he bids Timothy not be ashamed of the testimony of our Lord, who Himself tells us that whosoever shall be ashamed of Him and of His words, of him also shall the Son of Man be ashamed. We like this view of the text. It binds so together the belief of its first clause with the confession of its second, and harmonises the saying that confession is unto salvation with the saying that the end of our faith is the salvation of our souls.

III. From the proposition of this verse a certain converse proposition might be drawn that might well be used as a criterion by which to test and to ascertain the reality of our faith. If it be true that whosoever believeth on Him is not ashamed, then it should be true that whosoever is ashamed of Him doth not believe. Or, whosoever maketh not confession of Him with the mouth, believeth Him not with the heart. How comes it, then, that Christ and all which is expressly Christian are so systematically excluded from society as topics of conversation? The general emigration of a whole neighbourhood from one country to another in this world would be the constant talk of all its parties. How is it that we meet with nothing like this on the subject of that universal emigration from one world to another? Is it because there are no outfits, no preparations, and therefore no prospects to talk about?--these having no place in the converse just because they have no place in the business or in the hearts of men? They are seldom or never the subjects of speech, just because they are seldom or never the subjects of thought. Or if there be any who think of them, but are ashamed to speak of them--such we say is the overbearing magnitude of the interest at stake that it needs but a realising sense of them to put to flight both the fear and the shame of this world. (T. Chalmers, D.D.)

The Christian not ashamed

I. Of Christ (2Ti_1:12; Mar_8:38).

II. Of the gospel (Rom_1:16).

III. At Christs coming (1Jn_2:28).

IV. Of Gods people (Rth_1:16; Php_5:16).

V. Of Gods revelation (Psa_119:6; Psa_119:31; Psa_119:46; Psa_119:80).

VI. To suffer as a Christian (1Pe_4:16).

VII. To own his former state (Eph_2:1-5).

VIII. To bear the reproach of Christ (2Ti_1:8; 2Ti_1:16).

IX. In the last great day (Dan_12:1-3).

X. Of nothing (Php_1:20). They shall not be ashamed that wait for Thee. (Homiletic Monthly.)

The believer not ashamed

I. Whosoever trust in anything but in christ shall be ashamed. The Jews of their confidence in the law. They also which, with King Asa, trust in the physicians and not in God in the day of sickness, so they which trust in their riches contrary to the commandment of the Spirit, whom Christ calls fools. These also who seek in losses to wizards and not to God. Many trust in outward things without God, but there are few who trust in God without outward things.

II. There is much fear and doubting where faith is, but in the end believers shall not be ashamed. This makes them confident against the reproach cast upon them by the world. Though the gospel be spoken against in every place, yet Paul will not be ashamed of it. This also comforts against the guiltiness of sin, which is the true cause of shame. Faith obtains pardon, and therefore we shall never be put to shame, and the more we believe the less do we fear shame. Peter walked upon the water and shamed himself, for he began to sink. What was the cause? Not the wind or waves, but the defect of faith. Make precious account therefore of thy faith, and labour to increase it. A certain captain, being in a hot skirmish, was stricken down, and taken up for dead. As soon as he came to himself he first asked if his target were safe, being loth his enemies should get that. So look to thy faith, for the devil, thy enemy, will look to it, and thou shalt not be ashamed.

III. Wicked men and unbelievers are miserable because of the shame which follows them. There can be almost no stronger argument against sin than to say it will make ashamed. Some, like shameless beasts, glory in their shame, making a pastime of that with Solomons fool (Pro_10:23), which they should bewail with tears of blood. It is a face of brass that is not ashamed of blasphemy, drunkenness, adultery, and pride. Though many of these things be not now ashamed, yet at the day of death or judgment they shall be put to shame, and then there shall be no covering for their shame. If thou be one of these and couldst blush, there were hope of thee. When a thief is taken how doth he hang down his head before men. Alas! if thou believest not, nor repentest, how shalt thou be able to look Christ in the face when He comes to judgment? Let us therefore so live that when He shall appear we may be bold, and not be ashamed before Him at His coming. (Elnathan Parr, B.D.)

The believer not ashamed

Faith is a frequent source of shame. How often has unfounded trust in ourselves or others brought disgrace and disappointment? In one direction, and in one direction only, can we with unlimited confidence say that whosoever believeth shall not be ashamed.

I. The believer might be ashamed.

1. Of Christ, were He--

(1) Ignoble--were, e.g., He proved to be merely the Nazarene and not the Word made flesh; the Son of Mary and not the Son of God.

(2) Morally imperfect. Were He, who declared Himself sinless, shown to be overtaken in a fault.

2. Of His service. Could it be demonstrated to be--

(1) Ignominious, involving baseness and servility;

(2) Wicked, and against conscience;

(3) Grievous and impracticable--then might the believer be ashamed of his credulous compliance.

3. Of His teaching. Were it--

(1) Frivolous and unworthy of intelligent study.

(2) Immoral and offensive to the moral sense.

(3) Impracticable and unsuited to everyday life.

4. Of His influence, if it were--

(1) Inoperative;

(2) Transient; or

(3) Not for good.

5. Of His promised rewards, if they were--

(1) Baseless, or

(2) Worthless. Tried by these tests, who could come out scatheless?

Mention one of whom in all these regards it could be said that he that believeth in him shall not be ashamed? Is Christ an exception? Yes.

II. The believer cannot be ashamed--

1. Of Christ. Consider--

(1) The dignity of His person. The brightness of Gods glory, etc.

(2) The perfection of His character. He did no sin. He went about doing good.

2. Of His service.

(1) It is of the noblest, as is shown from--

(a) Its character;

(b) Those who have engaged in it.

(2) It is of the holiest. Its animating motive is perfect love to God and man.

(3) It is the most blessed--perfect freedom and fulness of joy.

3. Of His teaching, which is

(1) The most profound. The combined labour of the greatest intellects have failed to exhaust its meaning.

(2) The only instruction which meets with the perfect approval of the unbiassed conscience.

(3) Perfectly practicable. If ye know these things, happy are ye if ye do them. Ye are My friends if ye do, etc.

4. Of His influence. How can one be ashamed of that which everywhere makes for righteousness. We are ashamed of much that we did before we came under His influence; but we are ashamed now only that we did not come under it before.

5. Of His promised rewards. These are--

(1) Pure. We know this because we have already received the earnest.

(2) Of the highest and of endless value. In Thy presence is fulness of joy, etc.

III. Then do not be ashamed--

1. To confess Christ. He is worthy.

2. To engage in His service, and that with the utmost earnestness.

3. To study and practise His teaching. It will live when the wisdom of this world is forgotten.

4. To yield utterly to His influence.

5. To fulfil the conditions upon which He has promised His rewards. Be thou faithful unto death, etc. (J. W. Burn.)

For there is no difference between the Jew and the Greek.

True equality

There is no difference, for--

1. There is the same Lord.

2. He is rich to all. The Jews need not grudge the coming in of the Gentiles; they shall not have the less, for God is able to enrich all. As the sun, though it every day give his light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy yet God hath store, and the fountain is above our thirst.

3. An equal condition propounded to all, If they call on Him, which, if the Gentile do, the gate of mercy was open and free to him as to the Jew. The favours of God concerning justification and salvation are dispensed, without any respect of persons, to them which believe and call upon Him (Act_10:34; Rom_3:29-30; Gal_3:28).

I. In this world, for the most part, the poor are condemned. If there be any favour it falls into the rich mans mouth. If there be any danger the rich man gets through, when the poor is taken in the net of the law. The poor is scanted in the things of this earth, but in the favour of God and heavenly things he shareth with the best. The rich cannot bribe for these. God respected the low estate of Mary His handmaiden; yea, Lazarus went to heaven when Dives went to hell.

II. If thou be rich be humble. Do not disdainfully overlook thy poor neighbour. He is heir of the same grace, serves the same Master, and, it may be, in as great favour with Him as thyself. The rich and poor are all one by creation; there is the same entrance into the world and the same way to depart to them both, unless the rich mans fulness open more doors of death than the emptiness of the poor man. In the worst things, as sin and corruption, the richest is equal with the poorest. In the best things, as justification and eternal life, the poorest is equal with the richest.

III. There is no difference between the rich and the poor in spiritual things. In civil there is great difference, even by Gods ordinance. For the gospel abolisheth not order. We must honour our superiors. We may not say, Wherein is he better than I? We all come of Adam. When the counters are put up into the bag there is no difference between them, but while the account is casting there is great difference. One stands for a pound, another for a penny. So at the day of judgment and in Christ there is no difference; but while we here live there is difference, and it is to be acknowledged.

IV. Be at unity, for there is the same Lord. We are all servants to one Master; He will prefer us all; we need not envy one another. We are all of a family, and wear all one livery, and the badge is love. Will any man endure that his servants or children shall be quarrelling? Indeed, if we served divers masters there might sometimes naked swords be seen, but now contentions must needs be odious. A Church in division is like a house on fire. Quench and increase not this flame by thy brainless opinions.

V. The way to be rich in all grace is to ask. Ask, and you shall have; He is rich to all that call upon Him. He gives bountifully, and casts no man in the teeth. Plead not thine own deservings, thou must sue in forma pauperis. Beggars obtain; the rich are sent empty away.

VI. Every man desires to serve a liberal master, that he may be preferred. Serve god and thou shalt be made rich. Why dost thou by swearing, lying, etc., serve that beggarly master the devil, that hath nothing to give his followers but hell? If God be thy Master thou art made for ever. No marvel that Paul breaks out into such pathetical thanksgivings because God entertained him into His service. Get into Gods service, and, when thou art in, keep thee there. There are two things to be done that we may keep our service.

1. To know our Master well.

2. To do it. And then as God was rich to Abraham for his faith, to David for his zeal, to Stephen for his constancy, so will He be rich to thee. As God is rich in mercy to the good, so in judgments, plagues, woes, curses, is He rich to all ungodly and wicked men. (Elnathan Parr, B.D.)

The universality of the gospel

The gospel is admirably adapted to meet the wants of man. At whatever time, in whatever place, and under whatever circumstances, it satisfies his inquiries respecting salvation and a future world. It recognises no differences--

I. Of a national kind. The Jew and the Greek are on perfect equality as regards the gospel. Our Saviour says, Go ye into all the world, etc. Thus the gospel cuts at the root of all national selfishness and animosity, and extends its blessings to all; for God hath made of one blood all nations of the earth; and the redeemed sing, Worthy is the Lamb … who hath redeemed us out of all nations.

II. Of a social kind. Great as are the differences of social condition amongst men, the gospel recognises none. The gospel says to the prince, Believe, and if he believes he is saved; but if he does not he is damned, though he be a prince. It just says the same to the slave. The rich and the poor, the master and servant, must partake of salvation by the same faith in the Son of God.

III. Of a denominational kind. The Independent and the Baptist, the Churchman and the Dissenter, each and all through Christ can be saved. The bigot in religion erects his little barrier, and having enclosed all within it who agree with him, excludes all others and regards them as outside the pale of salvation. The Lord Jesus Christ knocks down all such barriers, and standing on their ruins, proclaims salvation to each and to all who believe in His name.

IV. Of a mental kind. The refined scholar, and the untutored boor; the man of acute intellect, and the one of dull apprehension, each and all through Jesus Christ can be saved. Paul was debtor both to the wise and to the unwise. Let not the wise man glory in his wisdom, nor let the uninstructed despair. Christ offers the riches of His grace to all.

V. Of a moral kind. None are shut out from the blessings of the gospel on account of their bad character. (C. Hargreaves.)

The gospel and its publication

I. The salvation revealed in the gospel. It consists in a deliverance from the punishment and power of sin, and is effected by the death of Jesus Christ. Notice--

1. The richness of its blessings. According to the necessities of the sinner, so are the blessings presented in the gospel. Is he bowed down under a sense of the guilt of his transgressions? The gospel tells him, God so loved the world, etc. Is he sensible of the deep pollution of his soul? He learns that the blood of Jesus Christ cleanses from all sin. Does he feel his inability to honour God, by keeping the whole law? The gospel shows him that Christ is the end of the law for righteousness to every one that believeth, etc. Is the soul harassed by the power of temptation, and ready to despair? The gospel reveals the promises of deliverance and support. Does he shudder at the approach of death as the king of terrors? The gospel says, Christ came to deliver those who, from fear of death, were subject to bondage, etc. Does Satan excite doubts and fears as to the final result? The gospel reveals God as swearing to him by two immutable things, etc., that he might have strong consolation.

2. The extensiveness of its efficiency. Its blessings are confined to no particular nation, but are suited to all, in every place (Rom_10:12).

3. The means by which its blessings are to be secured. We must call upon God. But this must be much more than the address of the lips, which in many is only the result of education and example. The calling upon God here spoken of, is the result of heartfelt convictions of the truth of the gospel, and the importance of salvation. There can be no repentance without a discovery of the awful nature of sin, and without right views of the holiness of God. It is only in proportion as we see the blessings of salvation to be suitable and necessary that we shall call upon God for them.

II. The necessity of publishing the gospel throughout the whole earth. This necessity is great, and it is heightened--

1. By the natural state of the human mind. Reason brought out great results in arts and sciences, etc.; it has enabled man to trace out the being and attributes of Jehovah (Rom_1:19-20). By this also the knowledge of sin is attainable (Rom_2:14-15). But, great as are the powers of the human mind, they fail to reveal the way in which the wrath of God may be appeased, the way in which man must be just with God (Mic_6:6-7). Man is conscious of guilt, of merited punishment: self-preservation induces a wish to escape, but whither he knows not. Christ is set forth as a propitiation for the sins of the world--through faith in Him alone pardon and salvation are to be obtained; but millions of our fellow-creatures have never heard of Him, and therefore how shall they believe in Him? Hence the necessity of publishing it to them.

2. By the Divine appointment of Jehovah. We are blessed with the light of Divine truth; the spirit of true Christian benevolence, therefore, should prompt us to diffuse it. The gospel is designed both for Jews and Gentiles. This doctrine is to be found in the Old Testament as well as in the New. In the accomplishment of his designs, however, God works by means. He has appointed the preaching of His gospel. Go ye into all the world, and preach, etc. Salvation is by faith; and if faith be essential to salvation, it is necessary to hear; for faith cometh by hearing, and hearing by the Word of God. And we may well ask, How shall they hear without a preacher? etc.

Conclusion: Let us learn from this subject--

1. The unspeakable privilege of those who profess the gospel.

2. The duties which attach themselves to the possessors of these privileges. (J. C. Williams.)

For the same Lord over all is rich unto all that call upon Him.--

The Lordship of Christ

I. Christ is Lord.

1. The word is frequently an equivalent for Jehovah. Whether it is so here or not, the apostle recognised Christs oneness with God even as Christ professed the same. Upon this is rooted our Lords claim to the homage of the race.

2. The least that the word can mean is Sovereign. Christ is the King of men. This office is in danger of being overlooked in favour of His priestly and prophetic offices. It is more agreeable to be saved by His sacrifice and to listen to His gracious words than to fight His battles and to do His will. Yet what honour to be the subjects of such a King; what safety to be under His protection; what honour must come from obedience to His rule.

II. Christ is Lord over all.

1. There is but one Lord--The same Lord. Heathenism had lords many, which entailed religious confusion. Hence moral confusion and unrest. Christ is the only authoritative and perfectly self-consistent moral ruler.

2. He is over all, without distinction. His rights are based on--

(1) Creation;

(2) Preservation;

(3) Redemption.

He who created, who preserves, and who redeemed all, must be Lord of all. The inference is the essential equality of the race. Differences of rank, etc., are accidental and will pass away. That rich and poor, etc., are common subjects of the same King will never pass away. Let this soften racial, social, and sectarian asperities.

III. Christ, being Lord over all, is rich unto all. Rich Himself, He does not use His wealth for Himself. For our sakes He once became poor; but now, being again highly exalted, He gives gifts to men.

1. This is to be understood in the widest sense. His providential riches are distributed universally. Good and bad, enemies and friends, are partakers of His bounty.

2. This is to be understood in a more limited sense. His choicest favours are indeed offered to all, and the condition of their acceptance is possible to all; but they are confined to those who call upon Him.

(1) Those who acknowledge His Lordship. All can do this, but it is only reasonable that those who do do it should receive the benefit. A monarch may extend the benefit of his government to all his subjects, but he will scarcely confer his court favours on the disloyal.

(2) Those who ask for them. What can be more reasonable and easy than this. To ask implies to want, and can we expect Christ to lavish the riches of His grace on those that will not appreciate them? (J. W. Burn.)

Gods riches

The word rich is here used in its ethical import, as equivalent to liberal or bountiful. Hence the remarkable expression rich unto. In the sphere of ordinary life, when men become rich, they are in general simply said to be rich--at times it may be said that they are rich in this worlds possessions, or that they are rich in the possession of devoted friends, or rich in genius, but God is here represented as rich unto--i.e., He is abundant in goodness. (J. Morison, D.D.)

If men are not saved the fault is their own

because--

I. God is willing to save all.

1. He makes no difference.

2. Is rich unto all.

3. Offers salvation to all who call upon Him.

II. God provides means for all.

1. He sends His gospel to all (Rom_10:14-15).

2. Convinces men of unbelief (Rom_10:16).

3. Makes His word effective in producing faith (Rom_10:17).

III. Men rob themselves of their salvation by their unbelief.

1. They do not improve the means (Rom_10:18).

2. Are often more unfaithful than others less favoured (Rom_10:19-20).

3. Make the purpose of God of no effect through their disobedience. (J. Lyth, D.D.)

For whosoever shall call on the name of the Lord shall he saved.--

The inclusive whosoever

John Berridge once said, after having given out these words as his text, I would much rather it be written, Whosoever shall call upon the name of the Lord shall be saved--than If John Berridge shall call out the name of the Lord he shall be saved; because said he, how do I know that there might not be another John Berridge in the world to whom those words were addressed? But when I read, Whosoever shall call, etc., I know I must be included.

Salvation

1. Its import.

2. Its conditions.

3. Its universal offer. (J. Lyth, D.D.)

Salvation

This is the substance of the grand gospel. It implies--

1. That we are not saved by our opinions, theories, Churches, or ordinances.

2. That we are saved by Christ.

3. That application to Him for salvation must be made.

4. That in granting salvation Christ is no respecter of persons.

How thankful should we be for this simple, comprehensive declaration. How instant and earnest should be our application. How hopeful and assured of a favourable reply. (J. Parker, D.D.)

Salvation is

I. Needed by all.

II. Is intended for all.

III. Is within the reach of all.

IV. May be secured by all. (J. Lyth, D.D.)

Salvation, its Author and condition

Paul opened this chapter with an expression of heartfelt desire for the salvation of Israel; but the mass cf the nation were acting in direct antagonism to the only method of salvation. In his estimation, their rejection of the Divine plan of saving men was a crime which admitted of no palliation. There were no physical difficulties in the way (verses 6, 7). There were no intellectual difficulties in the way (verse 8). There were no moral difficulties in the way, save in their own voluntary ignorance and unbelief. Hell is self-chosen, both by Jew and Gentile. For whosoever shall call upon the name of the Lord shall be saved.

I. Man wants salvation--

1. From present evil. The whole world is guilty before God.

2. From future evil. Living to sin, the tendency of his soul is downwards, and no plumb-line can fathom the depths to which he may descend. Perish is the dark dissyllable used to describe the final state of the impenitent.

II. The salvation man wants is attainable. Shall be saved. Salvation includes--

1. Deliverance from the great moral evils of the present.

2. Fitness for the enjoyment of the great realities of the future. The saving power creates a heaven in the heart, ere it introduces a heaven to the eye.

III. The salvation man wants is attainable only by Christ.

1. He procured it as the worlds Saviour. He redeemed us to God with His blood. He could have destroyed; but while we were yet sinners He died for us.

2. He bestows salvation as the worlds Sovereign.

IV. The salvation man wants and is attainable only by Christ, is suspended on the condition of prayer.

1. This condition embodies all that is instrumentally necessary to mans salvation. It implies--

(1) Self-condemnation.

(2) Confession of sin to God.

(3) Faith. The prayer of the publican blended these elements.

There was self-condemnation. Smiting upon his burdened conscience, he exclaimed, God be merciful to me.… There was a confession of sin to God: God be merciful to… a sinner. There was faith.

2. This condition is strikingly simple compared with the great results of its exercise. Whosoever shall call … shall be saved. We have not to traverse sandy deserts, and climb rugged steeps with the Mohammedan, nor to endure maceration with the papist, in order to obtain salvation. We have no work of supposed merit to perform; not to purchase, not to suffer, but to beg.

3. This condition is bound up with a name that renders salvation the certain result of its exercise. The condition is, that we pray to Christ. Complying with this condition, the name of Christ is a guarantee of success.

4. This condition may be exercised with success by any one cf the race. Whosoever shall, etc. Christianity invites the confidence of the world. Catholicity appears--

(1) In all the Saviour has done for man.

(2) In the calls and offers of the gospel.

Whosoever is a word utterly neutralising the attempts which men have rashly made to limit the compassion of God, and obstruct the way of the sinners approach to the mercy-seat. Conclusion: The subject reminds us--

1. That only one method of salvation exists. There is none other name given among men, etc.

2. To perish with a knowledge of this, man must commit soul-suicide. (G. Wallis.)

Free salvation

I. The blessing. Salvation from--

1. The guilt.

2. The power.

3. The results of sin.

II. The duty. To call--

1. Upon God.

2. Through the mediation of Christ.

3. By the aid of the Spirit.

4. With a disposition to be saved.

III. The promise. To all--

1. Nations.

2. Ranks.

3. Conditions.

4. Characters. (W. W. Wythe.)

The glad tidings

I. Their nature.

II. Dispensation.

III. Reception.

IV. Effect. (W. W. Wythe.)

Calling on the name of the Lord

To call upon the name of the Lord implies--

I. Right faiths, to call upon Him as He is.

II. Right trust in Him, leaning upon Him.

III. Right devotion, calling upon Him, as He has appointed.

IV. Right life, ourselves who call upon Him being, or becoming, by His grace, what He wills.

They call not upon the Lord, but upon some idol of their own imagining, who call upon Him as other than He has revealed Himself, or remaining themselves other than those whom He has declared that He will hear. (E. B. Pusey, D.D.)

Calling in earnest

I. This call does not always express itself in words, but is the speech of the Spirit, and is well understood by the heavenly Father, who seeks to hear those who worship Him in spirit and in truth.

II. It is not an artificial call. The mere saying of prayers is an act of gross superstition; the form is useless unless your heart feels and prompts the expression.

III. It is not a call for forms sake, but a dying cry for help. A Frenchman going to the chapel to pray, found that workmen were in the chapel, and the altar covered up with a dirty cloth. So walking quietly up the centre of the chapel and making a courteous bow, he placed his card upon the altar and retired. But there was also in the place a poor woman, who had been led, perhaps by poverty and cruel temptation, into sin. Crouching upon the floor, her tears fell upon the sawdust, and her soul cried to God. In the one case it was a matter of form, in the other it was an earnest desire for the forgiveness and peace of God.

IV. It is a call that is intensely earnest. The call that shall move God to save us is not a mere chaunted prayer, but the cry within the heart, God, be merciful to me a sinner.

V. It is the call of the helpless one, who is broken down under the load of sin.

VI. It is the call of the easily tempted. VII. It is the call of a captive. VIII. It is a call of the despairing soul. (W. Birch.)

A simple sermon for seeking souls

1. Inasmuch as our text talks of men being saved, it implies that men need saving; but if men had been as God created them, they would have needed no saving. We must not, however, throw the blame on Adam; no man was ever yet damned for Adams sin alone. Children dying in infancy are, without doubt, saved through the atonement. But we are not children. We need not talk just now of Adams sins. We have our own to account for.

2. Salvation means our escaping from the punishment of sin, and also from the habit of sin.

3. How may men be saved? The answer is in the text.

I. Explanation. What is meant by calling upon the name of the Lord?

1. Worship. When men began to multiply upon the face of the earth, then began men to call upon the name of the Lord, i.e., they builded altars in His name, offered sacrifice, bowed their knee, and lifted their voice. Now, whosoever is enabled by grace to worship God, in Gods way, shall be saved.

2. Prayer. Elijah, when the prophets of Baal sought to get rain from their false god, said, I will call upon God, i.e., I will pray to God, that He may send the rain. Now, whosoever prayeth to God through Christ, with sincere prayer, shall be saved. Thou canst not pray and perish. It may be a groan, a tear, or a prayer in broken English; but if it be a prayer from the inmost heart, thou shalt be saved.

3. Trust. A man cannot call upon the name of the Lord, unless he trusts in that name, and he that trusteth in Christ, calling on His name, shall be saved.

4. Professing His name. Ananias said to Saul, Arise and be baptized, and wash away thy sins, calling upon the name of the Lord. Now some of you say, We will believe and be secret Christians. Hear this, then--If any man be ashamed of Me, etc. What would Her Majesty think of her soldiers, if they should prefer not to wear anything that would mark them as being soldiers?

II. Refutation. There are some popular errors which need to be cured by refutation., viz.--

1. That a priest or a minister is absolutely necessary to assist men in salvation. The necessity of a preacher lies in telling what the way of salvation is; but his office goes no further. Neither Paul, nor an angel from heaven, can help you in salvation. We must each of us go to the fountain-head, pleading this promise.

2. That a good dream is a most splendid thing in order to save people. Rowland Hill, when a woman pleaded that she was saved because she dreamed, said, Well, it is very nice to have good dreams when you are asleep; but I want to see how you act when you are awake; for if your conduct is not consistent in religion when you are awake. I will not give a snap of the finger for your dreams. Some people have been alarmed by dreams; but to trust to them is to trust to a shadow.

3. That a certain kind of feeling must be experienced in order to salvation. Now, the only feeling I want is that I am a sinner and that Christ is my Saviour. You may keep your ecstasies and raptures to yourselves; the only feeling necessary is deep repentance and humble faith; and if you have got that you are saved.

4. That somehow or other salvation is connected with learning. Now, I would advise you to know as much as ever you can; but in regard to going to heaven, the way is so plain, that the wayfaring man, though a fool, shall not err therein. All you want to know is, the two things that begin with S--Sin and Saviour.

III. Exhortation. Believe the message. Does it seem hard to believe? Nothing is too hard for the Most High. I will use a few reasons to induce you to believe this truth. If thou callest on Christs name thou wilt be saved.

1. Because thou art elect. That doctrine which puzzles many and frightens more, never need do so. If you call on the name of Christ you are elect.

2. Because thou art redeemed. Christ has bought thee, and paid for thee.

3. Because Christ says, In My Fathers house there are many mansions, and there is one there for you. (C. H. Spurgeon.)

The obligation of Christian missions

I. The gospel is designed for the world (verse 13).

II. The world needs it (verse 14).

III. The church is commissioned to dispense it. (J. Lyth, D.D.)

Steps essential to faith

I. Faith is essential to worship (verse 13). He that cometh to God must believe that He is, etc. Acceptable worship is not speech, ritual, or bodily service, but the devotions of a soul quickened by a living faith.

1. Not a corporate faith, the current faith of a community to which we belong.

2. Not a traditional faith.

3. But an individual faith which has been reached by our own examination of facts and evidence, and which has become a living power within us.

II. Information is essential to faith (verse 14). Faith implies objects known to us. We cannot believe in something, however true, that is unknown. Men know nothing of God until they are informed. The knowledge does not come either as an intuition, or as a truth conveyed by nature. The world by wisdom knew not God. There must come a special revelation.

III. Preaching is essential to knowledge. How shall they hear without a preacher? Let the word preacher stand for all who convey from God necessary information--prophets, apostles, and all true modern expositors of the blessed Book. Had not such messengers appeared whom God made organs of communications to men, what should we have known of Him? What to produce a living faith? The publication of the gospel by preaching is Gods established instrumentality for giving the world a knowledge of the great things of faith.

IV. Divine commission is essential to preaching. How shall they preach except they be sent? The men who give the true knowledge are the men only whom God sends. There are many unsent preachers proclaiming their notions. Who are the sent ones? What are the criteria by which to determine the point--volubility, animal warmth, popularity? Not necessarily so. He is the sent who is divinely qualified by having the right conceptions, the right sympathies, the right speech. (D. Thomas, D.D.)

Links in the souls redemptive chain

I. Prayer. How then shall they call on Him? etc. This implies--

1. Consciousness of dependence upon Him.

2. An earnest desire after Him.

II. Faith. How then shall they call on Him in whom they have not believed? Faith in--

1. His personal existence.

2. The entreatability of His nature.

III. Knowledge. How shall they believe in Him of whom they have not heard? Faith is at the basis of all knowledge--soul redemptive faith requires knowledge, not of the creative, sustaining God, but of the redeeming God, God in Christ.

IV. Preaching. The redeeming God has been made known to man by preaching. Enoch, Noah, Moses, the prophets, the apostles, and Christ all preached. And the subject of all their preaching was the redeeming God. No one can preach this properly unless he be sent. (D. Thomas, D.D.)

Gods readiness to forgive

Macaulay speaks of James II as being hard and as glorying in the opportunity of crushing another. One of the most affecting pictures in the Royal Academy of this year depicts the king in the act of crushing the poor defeated Duke of Monmouth. In a room hung with tapestry the king stands erect, lank, sickly, and contemptuous. The poor duke whose rebellion had roused the hatred of the king, thought to move him to pity. His arms were bound behind him with a silken cord, and thus secured he was ushered into the presence of the implacable kinsman whom he had wronged. Then Monmouth threw himself on the ground and crawled to the kings feet. The artist represents him with face on the smooth floor, eyes swollen with weeping and watching, striving to move the king to pity. It was in vain. The king only crushed with hardness and contempt. No wonder that the historian says strongly, To see him, and not to spare him, was an outrage on humanity and decency. How many such outrages are committed in a day by those of lower rank 1 Those who feel that they have sinned and who come imploringly to the feet of Divine mercy, have no need to fear that they will be treated with hardness. God will not break the bruised reed, He is gentle towards us. He forgives, uplifts, strengthens, and saves. (Mothers Treasury.)

Crying for salvation

Some years ago a vessel struck on the rocks. They had only one lifeboat. In that lifeboat the passengers and crew were getting ashore. The vessel had foundered, and was sinking deeper and deeper, and that one boat could not take the passengers very swiftly. A little girl stood on the deck waiting for her turn to get into the boat. The boat came and went, came and went, but her turn did not seem to come. After awhile she could wait no longer, and she leaped on the taffrail and then sprang into the sea, crying to the boatman, Save me next! Save me next! Oh, how many have gone ashore into Gods mercy, and yet you are clinging to the wreck of sin! Others have accepted the pardon of Christ, but you are in peril. Why not, this moment, make a rush for your immortal rescue, crying until Jesus shall hear you, and heaven and earth ring with the cry, Save me next! Save me next?

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Rom 10:11-13. For the Scripture saith, &c. — He proceeds to prove, by the Scriptures, the saving effects of faith and confession, spoken of in the two last verses. He refers to Isa 28:16, and perhaps also to Psa 25:3. Or, he means, that this is the general doctrine of the Scriptures: Whosoever believeth on him — Whether Jew or Gentile; shall not be ashamed — Disappointed of his expectation of salvation, or put to confusion in any imaginable circumstance. For there is no difference between the Jew and the Greek — As to the way of obtaining justification and salvation; for the same Lord of all — The Creator, Preserver, Governor, and Benefactor of the whole human race; is rich — Full of mercy and grace; so that his blessings are never to be exhausted, nor is he ever unable or unwilling to bestow them on such as are prepared to receive them; or, that call upon him — For them, sincerely, importunately, and in faith. For whosoever shall call upon the name of the Lord — Not only of the Jews, but also of the Gentiles, as appears from Act 2:21, where also these words of Joel are quoted; shall be saved — In the sense explained in the note there, and on Joe 2:32, which see. “The word in the prophet, in the original, is Jehovah, whence it is certain that the prophet speaks these words of the true and only God; and yet it is as certain that he ascribes them to Christ, both from the following words, How shall they call on him in whom they have not believed? (for the apostle, in this whole chapter discourses of faith in Christ,) and from the words foregoing, evidently spoken of Christ, of which these are a proof, and with which they are connected by the particle for. Here, then, we have two arguments for the divinity of Christ; 1st, That what is spoken of Jehovah is ascribed to him. 2d, That he is made the object of our religious invocation,” as he is also 1Co 1:2, and in many other passages of the epistles. — Whitby. Bishop Pearson, also, (on the Creed, p. 149,) argues at large from hence, that if Christ be not here called Jehovah, the apostle’s argument is quite inconclusive. It may be observed here likewise, that the great truth proposed, Rom 10:11, is so repeated in these two following verses, and further confirmed, Rom 10:14-15, as not only to imply that whosoever calleth upon him shall be saved, but also that the will of God is, that all should savingly call upon him.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Rom 10:11. Λέγει, saith) Rom 9:33, note.[117]

[117] Οὐ καταισχυνθήσεται, shall not be ashamed) Unrighteousness and destruction lead to shame: righteousness and salvation to glory.—V. g.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Rom_10:11. Now, after that grand proposition: τέλος νόμου Χριστός κ.τ.λ. (Rom_10:4), has been proved from Moses himself (Rom_10:5-8), and this proof has received its confirmatory discussion (Rom_10:9-10), Paul brings forward, as if for the solemn sealing of all this, once more that weighty word of Scripture which he has already adduced in Rom_9:33. But this scriptural saying (Isa_28:16) now receives, with the object of closely connecting with it what is further to follow, the significant addition of the universal element πᾶς (perhaps already with a regard to Joe_3:5), which indeed is found neither in the LXX. nor in the Hebrew; but in the unlimited ὁ πιστεύων in Isaiah, ground and justification for its appearance was found to the apostles mind, since he had the sacred historical fulfilment of the prophecy before his eyes, and therein its more particular definitive character.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Rom 10:11 . This verse proves from Scripture the main idea in the preceding, viz. , that faith saves. It is a quotation from Isa 28:16 (see Rom 9:33 ) with the addition of πᾶς , to which nothing corresponds either in Hebr. or LXX. Yet oddly enough it is on this πᾶς that the rest of the Apostle’s argument turns. The way of righteousness and salvation by faith, he goes on to show, is meant for all.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Vv. 11. “For the Scripture saith, Whosoever believeth on Him shall not be confounded.”

That is to say, it suffices to believe in Him who has fulfilled all, to be saved exactly as if one had fulfilled all himself. Here again the apostle quotes according to the LXX. (see on Rom 9:33). The most miserable of believers will not be deceived in his hope, if only he believes. The apostle here adds the word πᾶς, every one, whosoever, which was not authentic (Rom 9:33), but which is not wanting in any document in our verse. He might, indeed, deduce it with reason from the idea of the verse taken as a whole. Yet he does not add it by accident; for with the idea of the freeness of salvation he proceeds to connect that of its universality. This was the second point to which the ignorance of the Jews extended, and one of the two causes which rendered their rejection necessary for the execution of God’s plan. Imagining that salvation was bound up with the fulfilment of the ordinances of the law, they monopolized it to their advantage, consenting to share it only with those of the Gentiles who would accept circumcision and the Mosaic dispensation, and thereby become members of the people of Israel. Through this conception, they came into conflict with the mind of God, which had in view the preaching of a free salvation to the whole world, and consequently the abolition of the legal system. This divine universalism, with its consequence, the free preaching of the gospel to all men, is the subject of the following passage. By introducing the word πᾶς, every one, whosoever (Rom 10:11), into the saying of Isaiah, the apostle announces this new idea which he proceeds to develop.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

Rom_10:11-21

Analysis

The object of the apostle in the preceding comparison and contrast of the two methods of justification, was to show that the gospel method was, from its nature, adapted to all men: and that if suited to all it should be preached to all. In Rom_10:11 the quotation from the Old Testament proves two points.

1. That faith is the condition of acceptance; and

2. That it matters not whether the individual be a Jew or Gentile, if he only believes. For there is really no difference, as to this point, between the two classes; God is equally gracious to both, as is proved by the express declarations of Scripture, Rom_10:12, Rom_10:13.

If, then, the method of salvation be thus adapted to all, and God is equally the God of the Gentiles and of the Jews, then, to accomplish his purpose, the gospel must be preached to all men, because faith cometh by hearing, Rom_10:14-17. Both the fact of the extension of the gospel to the Gentiles, and the disobedience of the great part of the Jews, were clearly predicted in the writings of the Old Testament, Rom_10:18-21.

Commentary

Rom_10:11

For the Scripture saith, Whosoever believeth on him shall not be ashamed. This passage is cited in support of the doctrine just taught, that faith alone is necessary to salvation. There are clearly two points established by the quotation; the first is, the universal applicability of this method of salvation; whosoever, whether Jew or Gentile, believes, etc.; and the second is, that it is faith which is the means of securing the divine favor; whosoever believes on him shall not be ashamed. The passage, therefore, is peculiarly adapted to the apostles object; which was not merely to exhibit the true nature of the plan of redemption, but mainly to show the propriety of its extension to the Gentiles. The passage quoted is Isa_28:16, referred to at the close of the preceding chapter. We must not only believe Christ, but believe upon him. The language of Paul is, πᾶς ὁ πιστεύων ἐπ ̓ αὐτῷ, Πιστεύειν ἐπί τινι, to trust upon any one. That is, it expresses confiding reliance on its object. It is all important to know what the Bible teaches, both as to the object and nature of saving faith. That object is Christ, and saving faith is trust. He is so complete a Savior as to be able to save all who come unto God by him; and therefore whosoever believeth on him shall not be ashamed. Hoc monosyllabon, says Bengel, πᾶς (omnis), toto mundo pretiosus, propositum, Isa_28:11, ita repetitur, Isa_28:12 et Isa_28:13, et ita confirmatur ulterius, Isa_28:14, Isa_28:15, ut non modo significet, quicumque invocaret, salvum fore; sed, Deum velle, se invocari ab omnibus salutariter.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Now he proveth the other part which he propounded afore in the fourth verse, to wit, that Christ calleth whomsoever he listeth without any difference, and this he confirmeth by a double testimony.

To believe in God is to yield and consent to God’s promise of our salvation by Christ, and that not only in general, but when we know that the promises pertain to us whereupon riseth a sure trust.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

For the scripture saith--in Isa 28:16, a glorious Messianic passage.

Whosoever believeth on him shall not be ashamed--Here, as in Rom 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. For the Scripture saith] And howsoever the Jews may despise this Gospel, because it comes not unto them with pomp and ceremony, it puts those who receive it into possession of every heavenly blessing: and this is according to the positive declarations of the prophets; for it is written, Isa 28:16; Isa 49:23 : Whosoever believeth on him shall not be ashamed. He shall neither be disappointed of his hope, nor ashamed of his confidence; because he has that faith which is the evidence of things not seen, the subsistence of things hoped for, Heb 11:1. See Clarke on Ro 1:16.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. For the Scripture saith, etc. Having stated the reasons why God had justly repudiated the Jews, he returns to prove the calling of the Gentiles, which is the other part of the question which he is discussing. As then he had explained the way by which men obtain salvation, and one that is common and opened to the Gentiles no less than to the Jews, he now, having first hoisted an universal banner, extends it expressly to the Gentiles, and then invites the Gentiles by name to it: and he repeats the testimony which he had before adduced from Isaiah, that what he said might have more authority, and that it might also be evident, how well the prophecies concerning Christ harmonize with the law.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Whosoever believeth.—All who believe shall be saved, for, &c.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. the scripture] Already quoted, Rom_9:33; see notes.

believeth] Here faith alone is mentioned, and so through the rest of the context. Confession of Christ as Lord, the fruit and sequel of faith, was an incident only in the argument.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the Scripture saith,.... Of this form of expression, or mode of speaking; see Gill on Rom 9:17. The passage referred to is Isa 28:16, cited before in Rom 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, "he that believeth", here an universal is made use of,

whosoever, or "everyone"

that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed

in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe:

and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, "shall not make haste"; how this may be reconciled; see Gill on Rom 9:2, Rom 9:3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 For the scripture saith, Whosoever believeth on him shall not be ashamed.

Ver. 11. Shall not be ashamed] Maketh not haste, saith the prophet. Shame and confusion follow haste and precipitancy: Sed Deo confisi nunquam confusi. But trust in God is never confused.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For the Scripture saith ... - Isa 28:16. This was the uniform doctrine of the Scripture, that he who holds an opinion on the subject of religion will not be ashamed to avow it. This is the nature of religion, and without this there can be none; see this passage explained in Rom 9:33.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The saving effect of faith and confession, spoken of immediately before, is here proved by Scripture. Either he refers to Isa 28:16, or Psa 25:3; or else he means, that this is the general doctrine of the Scripture. See notes on Rom 9:33.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. For—In proof of the doctrines of the last verse, Scripture is adduced.

Believeth—It being assumed that the true believer will also be a faithful confessor.

Whosoever—Same passage quoted in Rom_9:33. Here it is adduced in proof of the universality of the Gospel salvation. Christ is a universal Saviour. As, descended from Abraham, he is a Jew, so, descended from Adam, he is Gentile.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 11-21. What follows to the end of the chapter is abruptly expressed, in such wise as to render difficult a clear exposition of the intended argument. It seems (as in other parts of the Epistle) as if St. Paul had dictated rapidly, and without pausing to consider whether readers would easily follow the thoughts of which his own mind was full. First, having done with his illustrations from the Pentateuch (which may be regarded as parenthetical), he resumes the line of thought expressed at the end of ver. 4, by panti tw pisteuonti . For, though ver. 11 is logically connected (in a way usual with St. Paul) with the preceding one the quotation from Isaiah being adduced in proof of pisteuetai eiv dikaiosunhn in ver. 10 yet what follows is really a continuation of the thought of ver. 4, viz. that the "righteousness of God," spoken of in ver. 3, is of faith, and also for all. In evidence of this he returns to the text from Isa_28:16, already cited in Rom_9:33, and himself supplies pav at the beginning of it, so as to bring out its universal application. It may be that, quoting from memory, he had forgotten that this word was not in the original, or he may have purposely added it in order to express more clearly what the original in which there is no limitation of o pistteuwn really implied. The latter supposition is probable, inasmuch as (according to the best-supported readings) he had previously (Rom_9:33) quoted the text without this addition, and now follows out the idea of pav by giving a reason for it, and then, in ver. 13, adds a text from Joel in which pav does occur, so as to intimate that the "calling on the Name of the Lord," spoken of by Joel, implies the "believing" spoken of by Isaiah, and hence that the two texts must be equally universal in their application.

Vers. 11, 12. For the Scripture saith, Whosoever believeth on him shall not be ashamed. (see above, on Rom_9:33) For there is no difference (rather, distinction) between the Jew and the Greek: for the same is Lord of all, being rich unto all that call upon him. Here, in ver. 12, the apostle comments on the text from Isaiah, so as to show the universality of its application (see previous note). It is (he would say) in itself applicable to Jew and Gentile alike, and it must needs be so, since the one God is the same to all that call upon him, even as the Prophet Joel also testified. The thought thus expressed was one deeply fixed in St. Paul"s mind. He elsewhere speaks Of the very unity of God as implying of necessity that he is the same alike to Jews and Gentiles. (see above, on Rom_3:29)

Vers. 11-13. Lordship and riches.

This passage exhibits the identity of the old covenant and the new. Paul quotes from the prophecies of Isaiah and Joel, in such a manner as to show, not only that he acknowledged the inspired authority of those writers, but also that he regarded words of promise uttered in the former dispensation as valid in the later. The language quoted harmonizes with the widest conceptions of the Divine benevolence, and must have been adduced with especial satisfaction by one so broad in his sympathies as was the large-hearted apostle of the Gentiles.

I THE LORDSHIP AND WEALTH OF CHRIST. In speaking of the blessings of salvation, it was very natural that Paul should be led to refer to the glory of the Saviour, in order that it might be understood how vast was his power alike to deliver and to protect his people, and to confer upon them priceless favours.

1. As Lord of all, Christ is Possessor of all power in heaven and in earth. He is of right Ruler of all; and the application of this language, referring to Jehovah, to the Son of man, is proof that he was regarded by St. Paul as Son of God. To Christians, however, it is delightful to reflect upon Christ"s authority, exercised over them, benignantly on his part, and gratefully and practically acknowledged and submitted to by themselves. A rebel and a loyal subject think very differently of their sovereign. To us Jesus is the King, because he is the Prophet and the Priest, who has come to us with the voice of God, and has bought us with his precious blood, tie is enthroned in our hearts; he gives laws to our life.

2. Jesus is rich unto all. We are assured of "the unspeakable riches of Christ," and are counselled to buy of him "gold tried in the fire, that we may be rich." If "all things are ours," it is because we are Christ"s, and Christ is God"s. He who redeems and rules, supplies the wants of his ransomed ones. He is not, like some of the wealthy of this world, rich for himself; he is rich for us, rich boundlessly and inexhaustibly, rich benevolently and for ever.

II THE CONDITIONS UPON WHICH THE LORDSHIP AND THE WEALTH OF CHRIST MAY BE ENJOYED. These are stated in two modes.

1. Believing on him is essential to participating in the blessings Christ offers to men. The apostle has previously been insisting upon faith as the means of obtaining the true and Divine righteousness, as God"s way for man to come to himself and to enjoy his favour. They who have faith shall not be put to shame, shall surely and eternally be saved.

2. Calling upon him would seem to be a natural result of faith. They who believe in the heart will give their faith utterance by the lips. By this Hebrew expression we may understand both open confession and earnest prayer. By calling upon the Lord"s Name, no vain and superstitious invocations or repetitions are to be understood, but the sincere entreaty of the soul for deliverance, guidance, or help.

III FOR WHOSE BENEFIT CHRIST"S LORDSHIP AND WEALTH ARE DESIGNED.

1. The limitations of nationality are abolished. The religions of heathenism are local; the deities of heathenism are national and tutelary. Under the older dispensation, Jehovah was revealed as the one God, the God of all the earth; yet the Hebrews too often regarded the Lord as their God, and theirs only. The distinction between Jew and Gentile was, to the Hebrew mind, deep and ineffaceable. To St. Paul largely belongs the honour of giving currency to the true doctrine of Christianity, that religion is one and universal; that God is the Father of mankind; that Christ is Saviour and Lord of all men; that the middle wall of partition is broken down; that in Christ there is neither Jew nor Gentile.

2. The offers of Christianity are made to all, and its terms and conditions are adapted to all. He is "rich unto all," and his riches are for "whomsoever believeth," for "whomsoever calleth upon his Name." What language could be used more fitted to encourage every hearer of the gospel to submit to the Lordship and to seek the true riches of Jesus Christ, the Son of God?

Spiritual enrichment.

The experience of the apostle was sufficiently large to enable him with confidence to make this sweeping assertion. And the experience of the Church of Christ, through the many centuries which have elapsed since St. Paul thus wrote, enables Christians to make the same assertion with undiminished confidence. In fact, the actual proofs at our disposal and command are overwhelming, both in number and in appropriateness; for, whilst the bestowal of Divine and spiritual wealth has been incessantly proceeding, the resources are unexhausted and inexhaustible.

I THE RICHES OF THE LORD. In Christ is wealth adapted to the enrichment of dependent, needy men. He has in himself:

1. Riches of revelation.

2. Riches of redemption.

3. Riches of replenishment, owing to the nature and perpetuity of the spiritual dispensation of grace.

4. Riches of resurrection, inasmuch as the true riches endure unto life eternal.

II THE LIBERALITY WITH WHICH THESE SPIRITUAL RICHES ARE DISPENSED.

1. It is because Christ is Lord over all, that he is rich unto all.

2. The riches of redeeming love are conferred upon men of every nationality. In the apostolic age, the great distinction which Christianity transcended was that between Jew and Gentile; but, in subsequent times, it has been proved by experience that there is no nation, no class, and no condition incapable of this Divine enrichment.

III THE CONDITION UPON WHICH SPIRITUAL RICHES HAVE BEEN, AND STILL MAY BE, APPROPRIATED. As throughout this chapter, the apostle here insists upon that spiritual condition of receptivity and application by which all that is good may enter the nature of man. Calling upon him is an act

(1) of repentance,

(2) of faith,

(3) of prayer, and

(4) of aspiration.

As we exercise this means of communion, all things are ours.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Isaiah xxviii, 16.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The testimony of Scripture for the righteousness of faith:

v. 11. For the Scripture saith, Whosoever believeth on Him shall not be ashamed.

v. 12. For there is no difference between the Jew and the Greek; for the same Lord over all is rich unto all that call upon Him.

v. 13. for whosoever shall call upon the name of the Lord shall be saved.

The form or method of salvation as taught in the Gospel is not only the sole way to get to heaven, but it is also the only method which can be made applicable to Jew and Gentile alike: to be saved by faith. This St. Paul substantiates with a passage from Scripture, a name used throughout to designate the collection of Old Testament writings as in use in the midst of the Jews. It is a sweeping, all-inclusive statement: Every one that believeth on Him shall not be brought to shame, Isa 28:16. The two thoughts which the apostle has in mind are here clearly brought out. Whosoever, every one, no matter of what race or nationality he is, no matter what his antecedents have been; there is no difference. And whosoever believes: faith is the one means of securing the blessings of salvation, it is the one condition of acceptance by God. And the apostle explains: For there is no difference between the Jew on the one side and the Greek on the other. So far as their relation to salvation, to its need, and to the method of obtaining it, is concerned, God will accept either one, just as soon as he believes. For the same one, Jesus Christ, is Lord of all, a possessor of riches, of inestimable spiritual blessings and benefits to all and for all that call upon Him. Christ is the Lord and Savior of all believers, and His command of spiritual means and riches is such as to make Him able to dispense the riches of His grace to each and every one, and to all together, that call upon Him in faith, who worship Him as their Redeemer. For that the salvation of their souls is the object of their prayer is evident from the words: Every one that calls upon the name of the Lord shall be saved. See Joe 2:32. To call upon the name of Jehovah is identical with calling upon the name of the Lord Jesus Christ. Christians call upon, worship, the name of the Lord Jesus Christ as that of God. Their worshiping is a fruit, an expression of their faith. And by that faith, expressed in this confession, they take hold upon eternal salvation, they are saved by that Lord in whom they have put their trust. Thus the apostle brings out the universality of salvation, of the fact that it is intended for all men, that the Gospel, therefore, must be proclaimed in the whole world.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, How the apostle proclaims Jesus Christ a common and universal Saviour of all mankind who believe in him: without any discrimination or difference between Jew and Gentile. Whosoever believeth on him, shall not be ashamed, whosoever shall call upon his name, shall be saved.

Where by believing on him, and calling upon him, must be understood such a faith in him as is the parent and principle of obedience to him. For the devil himself may as sell pass for a believer, as a disobedient soul. If our works be no better than theirs neither, in the account of God. He believes so as not to be ashamed, who lives as he doth believe. In vain is it to expect salvation by Christ, if we do not yield subjection to him.

Lord! how many are there that desire thou shouldst suffer for their sins, so they may have the satisfaction to commit them; content that thou shouldst bear the blame, so they may have their liberty to commit the faults! If they may but live in their sins, they take it kindly, that Christ will die for them; but the design of Christ’s death was to deliver us not only from the danger, but from the dominion of our sins; to free us not only from the wrath of God, but from the rage of our lusts.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. “For the Scripture says, Every one believing on him shall not be ashamed.” The masses of church members are ashamed to pray at home and in public and talk for Jesus on the streets, from the simple fact that they are full of sin. Get rid of all sin, and your shame is all gone forever.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

For the scripture saith [Again Paul appeals to the Scripture to show that what he is telling the Jews has all been prophetically announced in their own Scriptures. Thus he slays their law with its own sword], Whosoever believeth on him shall not be put to shame . [A passage already quoted at Rom_9:33 ; but Paul changes "he" into "whosoever," thus emphasizing the universality of the verse, for God's universal mercy to believers is his theme, and we shall find him amplifying and proving it in the next two verses. "Shame" has especial reference to the judgment-day. By faith we learn to so live that God ceases to be ashamed of us ( Heb_11:6-16 ). By faith also we are brought into such union with Christ that he also no longer feels ashamed to recognize us ( Heb_2:10-11 ). But if we glory in sin which is our shame ( Phi_3:18-19 ), walking nakedly in our shame ( Rev_16:15 ), and refusing the gift of the garment of Christ's righteousness ( Rev_3:18 ), being ashamed of it and him, in that day he also will be ashamed of us ( Mar_8:38 ; Luk_9:26 ), and great then will be our shame in the sight of all God's hosts, and marked will be the contrast between us and the believers who are not ashamed-- 1Jo_2:28 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. For the Scripture saith. The Scripture (Isa. 28:16) has predicted a salvation by faith, when it says, “He that believeth shall not be put to shame,” and hence such a plan of righteousness was provided for in the Jewish Scriptures.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

For scripture says

Paul speaks of the Scripture as if it were alive and had a voice. You can make explicit who wrote the Scripture that Paul uses here. AT: "For Isaiah wrote in the Scriptures" (See: Personification and Assumed Knowledge and Implicit Information)

Everyone who believes on him will not be put to shame

This is equivalent to: "Everyone who does not believe will be shamed." The negative is used here for emphasis. You can translate this in an active form. AT: "God will honor everyone who believes in him" (See: Active or Passive)

For there is no difference between Jew and Greek

Paul implies that God will treat all people the same. You can make this explicit in your translation. AT: "In this way, God treats the Jews and the non-Jews the same" (See: Assumed Knowledge and Implicit Information)

he is rich to all who call upon him

Here "he is rich" means that God blesses richly. You can make this explicit in your translation. AT: "he richly blesses all who trust in him" (See: Assumed Knowledge and Implicit Information)

For everyone who calls on the name of the Lord will be saved

Here the word "name" is a metonym for Jesus. You can translate this in an active form. AT: "The Lord will save everyone who trusts in him" (See: Metonymy and Active or Passive)

translationWords

word of God

believe

shame

Jew

Greek

lord

call

save

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

11. πᾶς κ.τ.λ. The quotation is suggested by the word σωτηρία; the confession based on faith will not be disappointed; then πᾶς suggests the wide range of the principle and leads to Rom 10:12. Note πᾶς is added by S. Paul; but the universality is at once involved when πιστεύειν, possible to all, is laid down as the sole qualification; cf. Rom 1:16-17.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

11.] For (proof of the former part of ver. 10) the Scripture saith, Every one who believeth on Him shall not be ashamed. πᾶς is neither in the LXX nor the Heb., but is implied in the indefinite participle. The Apostle seems to use it here as taking up παντὶ τῷ πιστεύοντι, ver. 4. See ch. 9:33.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. λέγει γὰρ ἡ γραφή κ.τ.λ. Quoted from Isa 28:16 (see above, 9:33) with the addition of πᾶς to bring out the point on which emphasis is to be laid. St. Paul introduces a proof from Scripture of the statement made in the previous verse that faith is the condition of salvation, and at the same time makes it the occasion of introducing the second point in the argument, namely, the universal character of this new method of obtaining righteousness.

In ver. 4 he has explained that the old system of δικαιοσύνη ἐκ νόμου has been done away with in Christ to make way for a new one which has two characteristics: (1) that it is ἐκ πίστεως: this has been treated in vv. 5-10; (2) that it is universal: this he now proceeds to develope.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The scripture saith. The quotation from Isa 28:16 is repeated (see ch. 9 33) with the addition of everyone, whosoever.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.