Romans 10

Romans 10:1

Wherefore. The section which now follows is one of the most difficult in the Bible to explain clearly in the compass of a few words. It opens up one of the profoundest questions of theology. The “wherefore” refers to the reconciliation (atonement) of Christ spoken of in Romans 5:11. Christ’s work of atonement and the effect of Adam’s sins are contrasted. As by one man. By the sin of Adam. Sin entered into the world. The world of mankind is meant. Death by sin. Death was led in by sin. Had there been no sin, there had been no death. “The tree of life stood in the midst of the garden” (Genesis 2:9). So death passed upon all men. As the result of one man’s sin. For that all have sinned. The personal sins of responsible persons are not now spoken of, but all the race sinned in Adam, its representative, infants, idiots, and all. Hence all die.

Romans 10:2

For until the law sin was in the world. Paul now shows that all must have sinned in Adam. Until law is given sin is not imputed. Yet sin must have been in the world from the time of Adam until the law of Moses, because death, which is due to sin, reigned. The prevalence of death proved the existence of sin.

Romans 10:3

Death reigned from Adam to Moses. None could escape his universal dominion. He reigned (1) although law had no come; (2) and those over whom he reigned had not repeated Adam’s sin. (3) Unconscious infants could not have sinned against natural law. Hence the inference is that all had sinned in “Adam”. Hence, again, Adam is a representative man, a representative of all the race, the figure of him that was to come. A type of Christ, likewise a representative of all the race. Through the one all have sinned; through the other all are made righteous, as far as the sin in Adam is involved.

Romans 10:4

But not as the offence, so also [is] the free gift. While Adam is a type of Christ, there is a great difference. One kills, the other makes alive. “If through the sins of the one the many (the world of mankind) died”, through the gracious gift of God, through one man, Jesus Christ, life has been given to the many. All will be raised at the last day.

Romans 10:5

And not as [it was] by one that sinned, [so is] the gift. A second difference between Adam and Christ is pointed out. One offense of Adam caused condemnation to be sent on Adam and all his race. All have been under death. But the free gift, through Jesus Christ, not only pardons the connection of our race with Adam’s sin, but provides a way for the pardon of many offences unto justification, all our offenses, so as to secure justification. One sin of Adam destroyed all, but the atonement of Jesus Christ provides conditions for forgiveness of all sins.

Romans 10:6

For if by one man’s offence. The superabounding grace of Christ is still further shown. Death reigned by one. As a result of Adam’s one offense, death reigned over men. They which receive abundance of grace. So, on the other hand, those who accept Christ’s grace, and enjoy his righteousness, shall, through him, reign in life. The life spoken of is the resurrection from the grave, and the privilege, not the guarantee, of eternal life that is offered through the gospel.

Romans 10:7

Therefore as by the offence of one. By Adam’s offense, which brought the sentence of death on all our race. Even so by the righteousness of one. Jesus Christ. [The free gift came] upon all to justification of life. This passage shows that Christ’s death brought for all men that had been lost by Adam’s sin. Adam’s sin brought (1) Natural death. (2) Spiritual death to all who continued in sin. Christ’s death brings (1) Life for all. All shall be resurrected from the dead. (2) Therefore it brings the full pardon of the sin of our race in Adam. (3) Therefore all infants and irresponsible persons are now sinless. (4) It brings eternal life to all who are freed from Adam’s sin, and have no personal sins of their own. (5) It brings the opportunity of forgiveness of personal sins through the gospel, and hence, of securing eternal life.

Romans 10:8

For as by one man’s disobedience. By Adam’s disobedience, all disobeyed and were counted sinners. So by the obedience of one. By Jesus’ obedience, all are counted obedient, and hence, righteous. That is, all inherited penalty for Adam’s sin is blotted out for the whole race. All who have not personal sins are held to be justified. Hence all infants are sinless. The basis of infant baptism is removed. Baptism is for those who have personally sinned.

Romans 10:9

Moreover law entered. Not the law, but law. The reference is not only to the law of Moses, but to all divine law, the law written in the hearts of the Gentiles. The effect of its entrance was that offenses abounded. Law was continually broken. The reference here is not to Adam’s sin, but to the personal sins of each man. Grace did much more abound. The grace of the gospel offers a free pardon to all who have broken law if they will come to God through Christ.

Romans 10:10

That as sin hath reigned. Hence, with this gracious gospel of mercy for every penitent believer, even as sin once reigned and caused universal death, so might grace reign. All might accept the gospel, and enjoy the divine favor, and thus secure eternal life through Jesus Christ. The scope of God’s plan of salvation is wide enough for all. If there are those who are unsaved, it is because they will not come to Christ that they might have life.

Romans 10:12

Dying and Living with Christ SUMMARY OF ROMANS 6: Death by Sin. Burial with Christ. Rising to a New Life. Those Dead Not Under the Dominion of Sin. Hence, Consecrated to a New Life. Once the Servants of Sin, but After Baptism the Servants of. Jesus Christ. The Wages of Sin. The Gift of God. Shall we continue in sin, that grace may abound? In the last chapter the apostle has shown that the existence of sin called out the grace of God in forgiveness. Now the object is raised. If that is so, why not continue in sin so that God’s grace would more abound?

Romans 10:13

God forbid. “By no means”, as in the Revised Version. The answer is emphatic. The thought is abhorrent, and the thing impossible from the very nature of the Christian life. The Christian life begins with a death to sin. How shall we, that are dead to sin, live any longer in it? The Revised Version says, “Who died to sin”. That is correct. The Greek verb “apothnesko” is in the past tense. A fact is referred to that occurred in the past. Death is a separation. When we severed our relation with sin, we died to it. If we have cut loose from it, how can we continue in it?

Romans 10:14

So many of us as were baptized into Jesus Christ, etc. The fact that every follower of Christ has died to sin is shown by his baptism. All its symbolism points to death. To be “baptized into Christ” means to enter into a vital union with him, so as to be found in him. See Galatians 3:27. Were baptized into his death. But this baptism into Christ implies death, for it is a baptism into the death of Christ. That the subjects of baptism are partakers of his death is shown by the form of baptism. It is a burial.

Romans 10:15

We are buried with him by baptism into death. The argument is that a burial implies death. Baptism is a burial, therefore its subject has died. As Christ died through sin, we die to sin; as the Crucified Christ was buried, we who have died to sin through the gospel are buried with him. As death and burial separate from the natural life, so death to sin and burial into Christ should completely sever our relation to sin. That like as Christ was raised up from the dead. The glorious power of the Father lifted up Christ from the tomb. So we, too, rise from the watery burial, with death and burial between us and the old life of sin, in order to “walk in newness of life”. Conybeare and Howson write: This passage cannot be understood unless it is borne in mind that the primitive baptism was by immersion.'' Dr. Philip Schaff says: That the custom of baptism by immersion is alluded to is generally admitted, but the emersion is as significant as the immersion.’’ Godet states: It seems to us very probable that the apostle alludes to the external form of the baptismal rite in the primitive church.'' And John Wesley says: The apostle alludes to the ancient manner of baptizing by immersion.''

Romans 10:16

For if we have been planted together in the likeness of his death. As the seed, planted, buried out of sight, rises again in a new life, so we are planted in the likeness of Christ’s death when we are buried in baptism, and rise [in the likeness] of [his] resurrection, when we are lifted out of the water, and are found henceforth to have a new life. Compare Colossians 2:12: “Buried by baptism, wherein ye are also ‘risen’ with him”.

Romans 10:17

Knowing this, that our old man is crucified with [him]. The cross of Christ slew our old sinful nature. The gospel was the power that moved us to trample it down, separate from it, and cling to Christ. When this old nature was crucified, we died to sin. Compare Ephesians 4:22 Colossians 3:9. That the body of sin. Sin is conceived of as a living power, with an organism, reigning over us through out bodily members. Might be destroyed. Our death to sin destroys this dominion.

Romans 10:18

For he that is dead is freed from sin. When a slave died he was freed from his master’s service; so when one has died to sin, he is no longer the slave of sin, and is freed from his service. His power over the bodily members should be destroyed.

Romans 10:19

Now if we be dead with Christ, etc. This fact has been established. We have been baptized into his death, and are partakers of it. We shall also live with him. Then, having died with him, we have risen with him from the symbolical burial to a new life.

Romans 10:20

Knowing that. This is certain because, Christ being raised from the dead, dieth no more. He now lives eternally, and we who are in him, having shared his death, must share his eternal life.

Romans 10:21

He died unto sin once. Once for all. It laid hands on him and slew him, but henceforth it has nought to do with him. He liveth unto God. Here on earth his godly life was troubled by the contradiction of sinners, but now he lives in holy union with God.