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Romans 10:1
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Adam Clarke Bible Commentary
My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Rom 9:3.
John Gill Bible Commentary
Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
Matthew Henry Bible Commentary
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 (Rom 10:1, Rom 10:2), where he gives them a good wish, and a good witness. 1. A good wish (Rom 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 (Pe2 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 (Rom 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 (Isa 66:5); nay, they killed them, and thought they did God good service, Joh 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, Rom 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 (Phi 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luk 18:10, Luk 18:11. Compare Rom 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 (Rom 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 Co2 3:7, and compare Gal 3:23, Gal 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 (Rom 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, Rom 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 (Lev 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, Gal 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, Rom 10:6, etc. 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 Deu 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, Isa 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 hadēs, 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, Luk 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 (Isa 59:21), and in thy heart, Jer 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, Rom 10:9, Rom 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 Mat 10:32, Mat 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 (Rom 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 (Rom 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Act 15:9. (b.) Concerning profession: It is with the mouth that confession is made - confession to God in prayer and praise (Rom 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 (Exo 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Luk 21:15. It is part of the honour of Christ that every tongue shall confess, Phi 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mat 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 (Rom 10:11) he quotes Isa 28:16, Whosoever believeth on him shall not be ashamed; ou kataischunthēsetai. 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, Mar 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.
Romans 10:1
The Word Brings Salvation
1Brothers, my heart’s desire and prayer to God for the Israelites is for their salvation.2For I testify about them that they are zealous for God, but not on the basis of knowledge.
- Scripture
- Sermons
- Commentary
A Grain of Wheat
By Major Ian Thomas41K52:26Death To SelfJHN 7:30JHN 8:20JHN 12:24JHN 13:1JHN 17:1ACT 1:8ROM 10:1In this sermon, the preacher emphasizes the importance of surrendering one's life to Jesus Christ. He tells a story about an artist who becomes so engrossed in his work that he is unaware of the danger he is in. His assistant, realizing the danger, throws a bucket of paint to get his attention and save his life. The preacher uses this story to illustrate the choice between holding onto our own desires and surrendering to God's lordship. He emphasizes that the purpose of inviting others to come to Jesus is not just for forgiveness or to get to heaven, but to live a life fully surrendered to Christ, even if it means suffering or persecution. The preacher also highlights the righteousness of Christ and how he is the only one who lived a sinless life, making him the ultimate example of righteousness.
Enjoying God's Grace - Part 1
By Derek Prince33K34:38Grace Of GodEXO 20:1JHN 1:17ROM 5:12ROM 6:6ROM 7:1ROM 7:10ROM 10:1In this sermon, the preacher discusses the concept of grace and its opposite, which is law. He emphasizes that when talking about law, it is not referring to secular law, but rather the religious law. The preacher explains that the law was given by Moses, and before that, there was no religious law from God. He also highlights the importance of obeying secular law as Christians, as it helps maintain social order. The sermon concludes with the preacher expressing his desire for all people, regardless of their background, to be saved.
Art's Testimony - Part 5
By Art Katz4.4K06:04ROM 10:1EPH 2:8JAS 5:16
This sermon shares a powerful testimony of a transformational encounter with God, leading to salvation and a life dedicated to serving Him. It highlights the impact of fervent prayers from believers on the salvation of others, even without direct contact, and the profound mystery of God's work through the church. The speaker's journey from radical atheism to faith showcases the transformative power of God's love and the role of individuals in interceding for others' salvation.
The Poor Blind Beggarly Believer
By Major Ian Thomas4.3K31:26Poor In SpiritJHN 7:30JHN 8:20JHN 12:23JHN 13:1JHN 17:1ROM 10:1In this sermon, the preacher discusses the parable of the unfaithful servant who deceived his king and gained entry into a wedding feast without a wedding garment. The preacher emphasizes the foolishness of the servant's self-righteousness and lack of understanding of God's righteous demands. The sermon then transitions to the significance of Jesus' hour of glorification and the analogy of a grain of wheat falling to the ground and dying to bring forth much fruit. The preacher highlights the need for individuals to let go of their own self-importance and surrender to God's will in order to bear fruit in their lives.
The Mental Agonies of Hell (Reading)
By Robert Murray M'Cheyne4.0K58:43HellPSA 119:136MAT 6:33MAT 25:41ACT 26:18ROM 10:11CO 9:26The video is a sermon by Robert Murray McChain on the topic of soul winning. McChain emphasizes the importance of instructing individuals in the truth of God as a key process in leading souls to salvation. He criticizes preachers who rely on emotional manipulation rather than providing knowledge and understanding. McChain highlights the need for teaching on topics such as the punishment of sin, the doctrine of atonement, repentance, conversion, and the power of God. He emphasizes that it is the responsibility of believers to make others know the truth so that they may believe and be transformed by it.
Barriers Broken Down
By C.H. Spurgeon2.7K51:48ISA 45:22MAT 6:33JHN 3:36ACT 16:31ROM 10:1ROM 10:32CO 5:21The sermon transcript discusses the blessedness of Jesus Christ, who is described as God's only begotten Son, the Word made flesh. It emphasizes Jesus' sacrifice and salvation for humanity through his death on the cross. The sermon also highlights the ignorance and blindness of people towards the truth of Jesus' sacrifice and the need for faith in him. It concludes with a call to submit to God and make Christ the center of one's life for ultimate victory and safety.
Finding God
By Chuck Smith2.5K34:25ROM 10:1This sermon focuses on the importance of seeking the Lord with all our hearts, drawing parallels from the captivity of Israel in Babylon and the need for readiness for Christ's return. It emphasizes the significance of being diligent in prayer, seeking God's will, and being prepared for His coming.
How to Submit to the Righteousness of God
By John Piper1.9K40:43ROM 10:1In this sermon, the speaker emphasizes the importance of praying for our children, especially those who are unbelievers. He encourages mothers not to grow weary or let go, but to continue praying for their children's salvation. The speaker explains that the Gospel is the power of salvation for everyone who believes, and urges believers to share it often. The sermon also highlights the significance of Jesus' sacrifice and how it manifests God's righteousness, emphasizing the need to submit to Him for salvation.
Jacob Generation - Slovakia Conference 2003 (Slovakian/english)
By Gary Wilkerson1.8K1:18:57ConferencePSA 27:4ZEC 4:7MAT 6:33LUK 10:42ROM 10:1PHP 3:8REV 22:13In this sermon, the speaker discusses the importance of different aspects of Christian ministry. He first talks about world missions and the desperate need for God in various places around the world. He then emphasizes the significance of discipleship, stating that it is crucial to not only reach out to lost people but also to make disciples. The speaker shares a personal experience of realizing that his focus had shifted away from God and towards his own work and family. He concludes by highlighting the importance of seeking Jesus above all else and aligning our priorities with God's heart.
(Happenings Ahead) the Resurrection of the Belivers Body
By Willie Mullan1.6K1:12:56ResurrectionMAT 27:51ROM 10:1REV 7:1In this sermon, the preacher discusses a passage from the Bible, specifically verse one of chapter seven. The passage describes the vision of four angels standing on the four corners of the earth, holding back the winds. The preacher emphasizes the importance of the sealing of God's presence in the foreheads of a specific group of people, the 144,000 children of Israel. The sermon also mentions the concept of the saints rising to meet God and standing before the judgment seat of Christ. The preacher concludes by inviting believers to be baptized and encouraging prayer and generosity towards mentally handicapped children.
The Danger of Anti-Group Attitudes
By Denny Kenaston1.2K57:34JudgingMAT 5:16MAT 7:1MAT 16:24MAT 22:39ROM 10:1ROM 12:2ROM 14:13In this sermon, the speaker emphasizes the importance of walking in the steps of Jesus and using His example as a guideline for making decisions. The speaker acknowledges that it is easy to talk about following Jesus, but it is important to actually live it out. The sermon also addresses the issue of holding onto past hurts and encourages forgiveness as a way to overcome negative attitudes. The speaker urges listeners to open their hearts to biblical truths and to purposefully strive to have the same attitude as Jesus, even towards those who may reject or oppose them.
In the Word #7
By Milton Green1.0K1:33:30ROM 10:1
This sermon delves into Romans 9, contrasting the pursuit of righteousness by works by Israel with the pursuit by faith by the Gentiles. It emphasizes the importance of genuine repentance and brokenness before God, highlighting the danger of self-righteousness and ignorance of God's true righteousness. The message warns against stubbornness and unrepentant hearts, urging listeners to turn to God, escape the snares of the enemy, and align with God's will.
Hearts Desire
By Percy Ray8131:02:53PSA 16:11PRO 4:23ISA 12:3JON 3:4MAT 6:33ROM 10:1ROM 10:4In this sermon, the preacher addresses the different motivations people have for attending church. Some come to find excuses for not serving God, while others are simply concerned with when the service will end. The preacher emphasizes the importance of having a genuine desire for the salvation of others, just as Paul expressed his longing for his people to be saved. He shares a personal experience of the power of God manifesting during a moment of praise and worship, resulting in many people getting saved. The preacher also highlights the role of personal testimonies in inspiring others to seek salvation and urges believers to share their experiences with those who have not yet encountered God's goodness.
Romans 11 - Part 1
By Art Katz2381:30:35IsraelRestoration of IsraelThe Church's IdentityISA 49:6ROM 9:1ROM 10:1ROM 11:1EPH 2:11Art Katz explores the intricate reasoning of Paul in Romans 11, emphasizing the centrality of Israel in God's plan for the church. He challenges the Gentile church to embrace a Hebraic understanding of faith, recognizing their roots in Jewish heritage and the importance of mercy towards the Jewish people. Katz warns against superficial Christianity and calls for a deep, authentic relationship with God that reflects His glory and fulfills the mandate to provoke Israel to jealousy. He stresses that the restoration of Israel is not just a theological issue but a matter of God's glory and the church's identity.
What Do You Mean by This Saved Business?
By Peter Brandon440:38SalvationThe Nature of SinROM 10:1Peter Brandon addresses the question of what it means to be 'saved,' emphasizing that true salvation is not merely physical but spiritual, rooted in faith in Jesus Christ. He explains that all humanity is in need of salvation due to sin, which separates us from God, and that Jesus came to save sinners by bearing the judgment for our sins on the cross. Brandon highlights the importance of confessing Jesus as Lord and believing in His resurrection as the means to salvation, urging listeners to recognize their need for a Savior and to respond with urgency and sincerity. He reassures that salvation is available to all who call upon the name of the Lord, emphasizing the transformative power of accepting Christ as both Savior and Lord.
Manifestations of God's Power
By Oswald J. Smith1RevivalPower Of Prayer2CH 7:14PSA 51:10ISA 55:6EZK 36:26MAT 9:37JHN 14:13ACT 1:8ROM 10:11TH 5:17JAS 5:16Oswald J. Smith shares his heartfelt journey of prayer and longing for a greater manifestation of God's power in the church. He recounts the struggles of witnessing souls under conviction and the joy of seeing them saved, emphasizing the need for genuine repentance and the work of the Holy Spirit. Through persistent prayer and seeking God's presence, he experiences breakthroughs, with many individuals coming to faith and testifying of their transformation. Smith highlights the importance of recognizing hidden sins and the necessity of revival in the church, urging believers to seek a deeper relationship with God.
The Brethren of Our Lord
By Andrew Bonar0Transformation through ChristFaith in FamilyMAT 19:30MRK 6:3LUK 13:30JHN 7:5ACT 15:13ROM 10:11TI 2:1JAS 1:52PE 3:9JUD 1:1Andrew Bonar reflects on the lack of belief from Jesus' own brethren, highlighting the emotional burden this placed on Christ during His ministry. He emphasizes the importance of family support in faith and the guilt that comes from not acknowledging the truth of Christ, especially for those who have unsaved family members. Bonar notes that after Christ's resurrection, there was a significant change in the hearts of His brethren, leading to their eventual faith and service in the early church. He encourages believers to pray fervently for their unsaved loved ones, as transformation can happen even in the most unlikely circumstances. The sermon serves as a reminder to turn to Christ without delay, as the opportunity for change is often in this lifetime.
The Very Soul of Prayer
By Thomas Brooks0The Heart of WorshipSincerity in Prayer1SA 16:7PSA 51:17PSA 62:8PRO 23:26JER 29:13MAT 6:6ROM 10:1HEB 10:22JAS 5:161PE 3:12Thomas Brooks emphasizes that true prayer is rooted in the sincerity of the heart, as expressed in Proverbs 23:26, 'My son, give Me your heart.' He argues that God desires our whole heart in prayer, rather than mere eloquence or formality. Brooks points out that many fail in their prayer life because they do not engage their hearts fully, and that heartfelt prayer leads to divine acknowledgment and reward. He warns that prayers lacking sincerity are empty and ineffective, likening them to mere noise without substance. Ultimately, Brooks teaches that God listens to the heart's cry, and only prayers that stem from a sincere heart are accepted by Him.
Practical Lessons.
By William Arthur0ACT 1:8ROM 10:11CO 2:4EPH 6:181TI 2:1William Arthur preaches about the power source for Christians, emphasizing the need for the baptism of the Holy Spirit to ignite a 'tongue of fire' within believers. He highlights the importance of prayer, unity, and perseverance in seeking this divine power, drawing parallels between the early Church's reliance on the Holy Spirit and the need for modern Christians to depend on the same source of power. Arthur encourages believers to trust in God's ability to transform individuals and communities, urging them to pray for the salvation and spiritual renewal of all people, aligning their prayers with God's will for the redemption of humanity.
Prayer Born of Compassion
By E.M. Bounds0Intercessory PrayerCompassionLAM 3:22MAT 9:36ROM 10:1E.M. Bounds emphasizes the profound nature of spiritual compassion, which arises from a renewed heart and compels individuals to pray earnestly for others in need. This compassion, rooted in mercy and pity, drives believers to intercede for the suffering and lost, reflecting Christ's own compassion for humanity. Bounds illustrates that true compassion sees beyond physical needs to the spiritual plight of souls, urging the church to pray for laborers in the harvest. He highlights that prayer, born of compassion, is essential for the effective ministry and outreach of the church. Ultimately, the sermon calls for a compassionate heart that mirrors God's own, leading to fervent prayer for the salvation of others.
The Divine Estimate of the Lost
By Lewis Sperry Chafer0ISA 64:6MAT 7:21JHN 3:16JHN 6:29ROM 3:10ROM 10:1EPH 2:1COL 1:13Lewis Sperry Chafer preaches about the sharp distinction between the saved and the unsaved as outlined in the Bible, emphasizing the importance of understanding the divine perspective on humanity's present estate and destiny. He highlights the necessity of surrendering to God's revelation of truth, which includes accepting the dark reality of the unsaved state and not just focusing on desirable elements of salvation. Chafer explains that salvation is not achieved through moral or religious practices but through a personal trust in Jesus Christ as the crucified and risen Savior, stressing the need for a new nature and faith in God's saving power.
Change Through Unusual Zeal
By E.A. Adeboye0ROM 10:1E.A. Adeboye emphasizes the importance of zeal in serving God, highlighting that zeal determines the extent to which a believer can accomplish for God. Zeal can be positive or negative, and when directed towards glorifying God, it can be contagious and highly rewarding. Adeboye urges believers to learn from Jesus' zeal and ensure their zeal is backed by a sound knowledge of God's Word, like Phinehas who demonstrated holy zeal against sin and earned a covenant of everlasting peace.
Religious but Lost!
By John R. Rice0MAT 7:21JHN 3:16JHN 14:6ACT 16:31ROM 10:1John R. Rice delivers a powerful sermon warning about the deception of false hopes in salvation, emphasizing the importance of truly knowing and surrendering to Jesus Christ for eternal life. He highlights the sobering truth that many religious individuals, including preachers and church workers, may be lost if they do not genuinely trust in Christ for salvation. Rice stresses the necessity of doing the will of the Father by believing in Jesus as the only way to Heaven, contrasting it with relying on good deeds, church membership, or religious rituals for salvation. He urges listeners to examine their hearts, confess their sins, and trust in Christ alone for forgiveness and assurance of salvation.
Homily 37 on the Acts of the Apostles
By St. John Chrysostom0EXO 23:2MAT 5:9ACT 17:3ROM 3:12ROM 9:3ROM 10:12CO 1:111TH 2:16HEB 10:24John Chrysostom preaches on the journey of Paul and his companions through various cities, emphasizing Paul's dedication to sharing the Gospel with both Jews and Gentiles. Despite facing opposition and persecution, Paul's unwavering commitment to preaching Christ's suffering and resurrection leads to the conversion of many, including devout Greeks and chief women. Chrysostom highlights the importance of reasoning from Scriptures and the need for believers to search and confirm the teachings they receive. He also stresses the unity and mutual dependence within the Church, urging for love, good works, and the rejection of internal conflicts and sinful desires.
Down on Your Knees
By Denis Lyle0PSA 111:9JER 29:10DAN 9:3MAT 7:7ACT 6:4ROM 10:1JAS 1:61JN 5:14REV 22:20Denis Lyle preaches on the importance of prayer and prophecy, using Daniel 9 as a focal point. The chapter showcases Daniel's prayer and the subsequent prophecy, emphasizing the significance of seeking God in prayer amidst historical and personal contexts. Daniel's prayer life, characterized by moments of international and chronological significance, highlights the value of corporate and private prayer, as well as appropriate prayer aligned with God's Word. The sermon delves into the motives, manner, and matter of Daniel's prayer, emphasizing attributes of God, confession of sin, and requests in alignment with God's will.
- Adam Clarke
- John Gill
- Matthew Henry
Adam Clarke Bible Commentary
My heart's desire, etc. - Though the apostle knew that the Jews were now in a state of rejection, yet he knew also that they were in this state through their own obstinacy, and that God was still waiting to be gracious, and consequently, that they might still repent and turn to him. Of his concern for their salvation he had already given ample proof, when he was willing to become a sacrifice for their welfare, see Rom 9:3.
John Gill Bible Commentary
Brethren, my heart's desire,.... The apostle having suggested, that a few of the Jews only should be called and saved; that the far greater part should be rejected; that the Israelites who sought for righteousness did not attain it when the Gentiles did, but stumbled and fell at Christ, and would be ashamed and confounded; and knowing the prejudices of that people against him, therefore lest what he had said, or should say upon this subject, should be thought to arise from hatred and ill will to them, he judged it proper, as before, to express his trouble and sorrow on their account; so now his great love and affection to them, and which he signifies by calling them "brethren": for not the Roman believers are here addressed, as if he was telling them how much he loved his own nation; but either the Jews in general, whom he looked upon and loved as his brethren, according to the flesh; and whatever they thought of him, he considered them in such a relation to him, which obliged him to a concern for their good and welfare; or rather the believing Jews, that were members of the church at Rome, whom, besides using the common style of the Jewish nation, who were wont to call all of their country brethren, he could speak to, as being such in a spiritual relation, being children of the same father, partakers of the same grace and privileges, and heirs of the same glory. Now he declares to these persons, that the "desire of his heart" was towards Israel, he bore a good will to them, his mind was well disposed and affected towards them, he had a cordial, sincere, and hearty respect for them; and so far was he from being their enemy, that he continually bore them upon his mind at the throne of grace: and his prayer to God for Israel was, that they might be saved; not only that they might be saved in a temporal sense, from these grievous calamities and sore judgments he saw were coming upon them, which he had reason to believe would issue in the destruction of them, as a nation and church; but that they might be spiritually converted, turned from their evil ways, and brought to believe in Christ, whom they had despised and rejected, and so be saved in the Lord with an everlasting salvation: this he might desire not only from a natural affection for them, but as a minister of the Gospel, who cannot but wish that all that hear him might be converted and saved; and as a believer in Christ he might pray for this in submission to the will of God; and especially as he knew there was a seed, a remnant according to the election of grace, at that present time among them, that should be saved, though the larger number of them were cast off. The Alexandrian copy, and some others, read "for them", instead of "for Israel"; not naming them, being easily understood; and so the Vulgate Latin and Syriac versions.
Matthew Henry Bible Commentary
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 (Rom 10:1, Rom 10:2), where he gives them a good wish, and a good witness. 1. A good wish (Rom 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 (Pe2 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 (Rom 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 (Isa 66:5); nay, they killed them, and thought they did God good service, Joh 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, Rom 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 (Phi 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Luk 18:10, Luk 18:11. Compare Rom 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 (Rom 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 Co2 3:7, and compare Gal 3:23, Gal 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 (Rom 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, Rom 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 (Lev 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, Gal 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, Rom 10:6, etc. 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 Deu 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, Isa 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 hadēs, 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, Luk 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 (Isa 59:21), and in thy heart, Jer 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, Rom 10:9, Rom 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 Mat 10:32, Mat 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 (Rom 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 (Rom 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Act 15:9. (b.) Concerning profession: It is with the mouth that confession is made - confession to God in prayer and praise (Rom 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 (Exo 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Luk 21:15. It is part of the honour of Christ that every tongue shall confess, Phi 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mat 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 (Rom 10:11) he quotes Isa 28:16, Whosoever believeth on him shall not be ashamed; ou kataischunthēsetai. 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, Mar 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.