5For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. 6But the righteousness based on faith speaks as follows: “DO NOT SAY IN YOUR HEART, ‘WHO WILL ASCEND INTO HEAVEN?’ (that is, to bring Christ down), 7or ‘WHO WILL DESCEND INTO THE ABYSS?’ (that is, to bring Christ up from the dead).” 8But what does it say? “THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART”—that is, the word of faith which we are preaching, 9that if you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11For the Scripture says, “WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED.” 12For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; 13for “WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED.”

      14How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15How will they preach unless they are sent? Just as it is written, “HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!”

      16However, they did not all heed the good news; for Isaiah says, “LORD, WHO HAS BELIEVED OUR REPORT?” 17So faith comes from hearing, and hearing by the word of Christ.

      18But I say, surely they have never heard, have they? Indeed they have;
         “THEIR VOICE HAS GONE OUT INTO ALL THE EARTH,
         AND THEIR WORDS TO THE ENDS OF THE WORLD.”

19But I say, surely Israel did not know, did they? First Moses says,
         “I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION,
         BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU.”

20And Isaiah is very bold and says,
         “I WAS FOUND BY THOSE WHO DID NOT SEEK ME,
         I BECAME MANIFEST TO THOSE WHO DID NOT ASK FOR ME.”

21But as for Israel He says, “ALL THE DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE.”

Parallel Verses

New American Standard Bible (©1995)
For I testify about them that they have a zeal for God, but not in accordance with knowledge.

GOD'S WORD® Translation (©1995)
I can assure you that they are deeply devoted to God, but they are misguided.

King James Bible
For I bear them record that they have a zeal of God, but not according to knowledge.

Douay-Rheims Bible
For I bear them witness, that they have a zeal of God, but not according to knowledge.

Darby Bible Translation
For I bear them witness that they have zeal for God, but not according to knowledge.

English Revised Version
For I bear them witness that they have a zeal for God, but not according to knowledge.

Webster's Bible Translation
For I bear them testimony that they have a zeal of God, but not according to knowledge.

Weymouth New Testament
For I bear witness that they possess an enthusiasm for God, but it is an unenlightened enthusiasm.

World English Bible
For I testify about them that they have a zeal for God, but not according to knowledge.

Young's Literal Translation
for I bear them testimony that they have a zeal of God, but not according to knowledge,

Cross References

Acts 21:20 And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;

Romans 9:31 but Israel, pursuing a law of righteousness, did not arrive at that law.

Romans 10:1 Brethren, my heart's desire and my prayer to God for them is for their salvation.

Romans 10:3 For not knowing about God's righteousness and seeking to establish their own, they did not subject themselves to the righteousness of God.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 10

The dissolving of the peculiar church-state of the Jews, and the rejection of that polity by the repealing of their ceremonial law, the vacating of all the institutions of it, the abolishing of their priesthood, the burning of their temple, and the taking away of their place and nation, and in their room the substituting and erecting of a catholic church-state among the Gentile nations, though to us, now that these things have long since been done and completed, they may seem no great matter, yet to those who lived when they were doing, who knew how high the Jews had stood in God's favour, and how deplorable the condition of the Gentile world had been for many ages, it appeared very great and marvellous, and a mystery hard to be understood. The apostle, in this chapter, as in the foregoing and that which follows, is explaining and proving it; but with several very useful digressions, which a little interrupt the thread of his discourse. To two great truths I would reduce this chapter:- I. That there is a great difference between the righteousness of the law, which the unbelieving Jews were wedded to, and the righteousness of faith offered in the gospel (v. 1-11). II. That there is no difference between Jews and Gentiles; but, in point of justification and acceptance with God, the gospel sets them both upon the same level (v. 12 to the end).

Verses 1-11

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 (v. 1, 2), where he gives them a good wish, and a good witness.

1. A good wish (v. 1), a wish that they might be saved-saved from the temporal ruin and destruction that were coming upon them-saved from the wrath to come, eternal wrath, which was hanging over their heads. It is implied in this wish that they might be convinced and converted; he could not pray in faith that they might be saved in their unbelief. Though Paul preached against them, yet he prayed for them. Herein he was merciful, as God is, who is not willing that any should perish (2 Pt. 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 (v. 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, Jn. 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, v. 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 (Phil. 3:9), Not having my own righteousness. See an instance of this pride in the Pharisee, Lu. 18:10, 11. Compare v. 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 (v. 4): Christ is the end of the law for righteousness. The design of the law was to lead people to Christ. The moral law was but for the searching of the wound, the ceremonial law for the shadowing forth of the remedy; but Christ is the end of both. See 2 Co. 3:7, and compare Gal. 3:23, 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 (ch. 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, v. 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, v. 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 hadeµs, 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, Lu. 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, v. 9, 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 Mt. 10:32, 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 (v. 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 (ch. 5:1), and it is the root and spring of our sanctification; in it it is begun; by it it is carried on, Acts 15:9. (b.) Concerning profession: It is with the mouth that confession is made-confession to God in prayer and praise (ch. 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 (Ex. 4:11), and at such a time has promised to give his faithful people a mouth and wisdom, Lu. 21:15. It is part of the honour of Christ that every tongue shall confess, Phil. 2:11. And this is said to be unto salvation, because it is the performance of the condition of that promise, Mt. 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 (v. 11) he quotes Isa. 28:16, Whosoever believeth on him shall not be ashamed; ou kataischyntheµsetai. 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, Mk. 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.

Calvin's Commentary

1. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved.

1. Fratres, benevolentia certe cordis mei, et deprecatio ad Deum super Israel, est in salutem.

2. For I bear them record that they have a zeal of God, but not according to knowledge.

2. Testimonium enim reddo illis, quod zelum Dei habent, sed non secundum scientiam:

3. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.

3. Ignorantes enim Dei justitiam, et propriam justitiam quaerentes statuere, justitiae Dei subjecti non fuerunt;

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

4. Finis enim Legis Christus in justitiam omni credenti. [318]

1. We here see with what solicitude the holy man obviated offenses; for in order to soften whatever sharpness there may have been in his manner of explaining the rejection of the Jews, he still testifies, as before, his goodwill towards them, and proves it by the effect; for their salvation was an object of concern to him before the Lord, and such a feeling arises only from genuine love. It may be at the same time that he was also induced by another reason to testify his love towards the nation from which he had sprung; for his doctrine would have never been received by the Jews had they thought that he was avowedly inimical to them; and his defection would have been also suspected by the Gentiles, for they would have thought, as we have said in the last chapter, that he became an apostate from the law through his hatred of men. [319]

2. For I bear to them a testimony, etc. This was intended to secure credit to his love. There was indeed a just cause why he should regard them with compassion rather than hatred, since he perceived that they had fallen only through ignorance, and not through malignancy of mind, and especially as he saw that they were not led except by some regard for God to persecute the kingdom of Christ. Let us hence learn where our good intentions may guide us, if we yield to them. It is commonly thought a good and a very fit excuse, when he who is reproved pretends that he meant no harm. And this pretext is held good by many at this day, so that they apply not their minds to find out the truth of God, because they think that whatever they do amiss through ignorance, without any designed maliciousness, but with good intention, is excusable. But no one of us would excuse the Jews for having crucified Christ, for having cruelly raged against the Apostles, and for having attempted to destroy and extinguish the gospel; and yet they had the same defense as that in which we confidently glory. Away then with these vain evasions as to good intention; if we seek God sincerely, let us follow the way by which alone we can come to him. For it is better, as Augustine says, even to go limping in the right way than to run with all our might out of the way. If we would be really religious, let us remember that what Lactantius teaches is true, that true religion is alone that which is connected with the word of God. [320]

And further, since we see that they perish, who with good intention wander in darkness, let us bear in mind, that we are worthy of thousand deaths, if after having been illuminated by God, we wander knowingly and willfully from the right way.

3. For being ignorant of the righteousness of God, etc. See how they went astray through inconsiderate zeal! for they sought to set up a righteousness of their own; and this foolish confidence proceeded from their ignorance of God's righteousness. Notice the contrast between the righteousness of God and that of men. We first see, that they are opposed to one another, as things wholly contrary, and cannot stand together. It hence follows, that God's righteousness is subverted, as soon as men set up their own. And again, as there is a correspondence between the things contrasted, the righteousness of God is no doubt his gift; and in like manner, the righteousness of men is that which they derive from themselves, or believe that they bring before God. Then he who seeks to be justified through himself, submits not to God's righteousness; for the first step towards obtaining the righteousness of God is to renounce our own righteousness: for why is it, that we seek righteousness from another, except that necessity constrains us?

We have already stated, in another place, how men put on the righteousness of God by faith, that is, when the righteousness of Christ is imputed to them. But Paul grievously dishonors the pride by which hypocrites are inflated, when they cover it with the specious mask of zeal; for he says, that all such, by shaking off as it were the yoke, are adverse to and rebel against the righteousness of God.

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

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

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

Footnotes:

[318] The gar, "for," at the beginning of Romans 10:4, connects it with the latter part of the preceding, as the gar, "for," in the preceding connects it with the latter part of Romans 10:2; and gar also in Romans 10:5 expresses a reason for what Romans 10:4 contains. So that we have a regular chain; the following sentence gives a reason for the one immediately preceding in four instances. -- Ed.

[319] Calvin's Latin for this verse is: "Fratres, benevolentia certe cordis mei et deprecatio ad Deum super Israel est in salutem -- Brethren, the goodwill indeed of my heart and prayer to God for Israel is for their salvation." The word for "goodwill," eudokia, means a kind disposition towards another, it means here a benevolent or a sincere desire, or, according to Theophylact, an earnest desire. Doddridge renders it "affectionate desire;" Beza, "propensa voluntas -- propense wish;" and Stuart, "kind desire." At the beginning of the last chapter the Apostle expressed his great grief for his brethren the Jews, he now expresses his great love towards them, and his strong desire for their highest good -- their salvation. -- Ed.

[320] "A zeal of God," zelon Theou, is a zeal for God, a genitive case of the object. Some regard "God" here as meaning something great, as it is sometimes used in Hebrew, and render the phrase, as Macknight does, "a great zeal;" but this is not required by the context. The Jews had professedly "a zeal for God," but not accompanied with knowledge. The necessity of knowledge as the guide of zeal is noted by Turrettin in four particulars: 1. That we may distinguish truth from falsehood, as there may be zeal for error and false doctrine as well as for that which is true; 2. That we may understand the comparative importance of things, so as not to make much of what is little, and make little account of what is great; 3. That we may prosecute and defend the truth in the right way, with prudence, firmness, fidelity, and meekness; 4. That our zeal may have the right object, not our own interest and reputation, but the glory of God and the salvation of men. -- Ed.

[321] "Complementum -- the complement," the filling up, the completion. The word telos, "end," is used in various ways, as signifying -- 1. The terminations of any thing, either of evils, or of life, etc., Matthew 10:22; John 13:1; -- 2. Completion or fulfillment, Luke 22:37; 1 Timothy 1:5; -- 3. The issue, the effect, the consequence, the result, Romans 6:21; 1 Peter 1:9; 2 Corinthians 11:15; -- 4. Tribute or custom, Romans 13:7; -- 5. The chief thing, summary or substance, 1 Peter 3:8 The meaning of the word depends on what is connected with it. The end of evils, or of life, is their termination; the end of a promise is its fulfillment; the end of a command, its performance or obedience; the end of faith is salvation. In such instances, the general idea is the result, or the effect, or the consequence. Now the law may be viewed as an economy, comprising the whole Jewish law, not perfect, but introductory; in this view Christ may be said to be its end -- its perfection or "its landing place." But we may also regard the law in its moral character, as the rule and condition of life; then the end of the law is its fulfillment, the performance of what it requires to attain life: and Christ in this respect is its end, having rendered to it perfect obedience. This last meaning is most consistent with the words which follow, and with the Apostle's argument. The first view is taken by Chrysostom, Beza, Turrettin, as well as Calvin; the second, by Mede, Stuart, and Chalmers. There is really not much difference in the two views; only the sequel of the verse, "for righteousness to every one who believes," and the opposite sentiment in the next verse, "the man who doeth these shall live in (or through) them," seem to favor the latter view. -- Ed.

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The Progress of the Gospel
Their sound went into all the earth, and their words unto the end of the world. T he heavens declare the glory of God (Psalm 19:1) . The grandeur of the arch over our heads, the number and lustre of the stars, the beauty of the light, the splendour of the sun, the regular succession of day and night, and of the seasons of the year, are such proofs of infinite wisdom and power, that the Scripture attributes to them a voice, a universal language, intelligible to all mankind, accommodated to every capacity. …
John Newton—Messiah Vol. 2

How Can I Obtain Faith?
May the Spirit of God assist us while we meditate upon the way by which faith cometh. This shall be followed by a brief indication of certain obstructions which often lie in that way; and then we will conclude by dwelling upon the importance that faith should come to us by that appointed road. I. First, then, THE WAY BY WHICH FAITH COMES TO MEN. "Faith cometh by hearing." It may help to set the truth out more clearly, if we say, negatively, that it does not come by any other process than by hearing;--not …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Christ the End of the Law
The reason why many do not come to Christ is not because they are not earnest, after a fashion, and thoughtful and desirous to be saved, but because they cannot brook God's way of salvation. "They have a zeal for God, but not according to knowledge," We do get them by our exhortation so far on the way that they become desirous to obtain eternal life, but "they have not submitted themselves to the righteousness of God." Mark, "submitted themselves," for it needs submission. Proud man wants to save …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 22: 1876

A Simple Sermon for Seeking Souls
Now, I think, I shall not this morning err in his point of view, for I shall assume that some of my congregation, at least, are totally unacquainted with the great plan of salvation. And you that know it well, and have tried its preciousness, will bear with me, I am sure, whilst I try in the simplest words that human lips can put together to tell out the story of how men are lost, and how men are saved according to the words of my text by calling upon the name of the Lord. Well then, we must begin …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Barriers Broken Down
YOU THAT HAVE YOUR BIBLES OPEN, kindly follow me from the first verse of the chapter. It begins, "Brethren, my heart's desire and prayer to God for Israel is, that they might be saved." If you really desire that men should be saved, pray for them. It is an empty wish, a mere formality, if you do not turn it into prayer. Every loving desire for any man or woman should, by the believer, be taken before God in prayer. We cannot expect that God will save men unless his people pray for it. There must …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

Sovereign Grace and Man's Responsibility
The system of truth is not one straight line, but two. No man will ever get a right view of the gospel until he knows how to look at the two lines at once. I am taught in one book to believe that what I sow I shall reap: I am taught in another place, that "it is not of him that willeth nor of him that runneth, but of God that showeth mercy." I see in one place, God presiding over all in providence; and yet I see, and I cannot help seeing, that man acts as he pleases, and that God has left his actions …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

"Thou Shall Keep Him in Perfect Peace, Whose Mind is Stayed on Thee, Because He Trusteth in Thee. "
Isaiah xxvi. 3.--"Thou shall keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee." All men love to have privileges above others. Every one is upon the design and search after some well-being, since Adam lost that which was true happiness. We all agree upon the general notion of it, but presently men divide in the following of particulars. Here all men are united in seeking after some good; something to satisfy their souls, and satiate their desires. Nay, but they …
Hugh Binning—The Works of the Rev. Hugh Binning

Seances Historiques De Geneve --The National Church.
IN the city of Geneva, once the stronghold of the severest creed of the Reformation, Christianity itself has of late years received some very rude shocks. But special attempts have been recently made to counteract their effects and to re-organize the Christian congregations upon Evangelical principles. In pursuance of this design, there have been delivered and published during the last few years a series of addresses by distinguished persons holding Evangelical sentiments, entitled Séances …
Frederick Temple—Essays and Reviews: The Education of the World

Confirmation.
In our studies concerning the methods of Grace, or the application of the Salvation purchased by Christ, to the sinful race of Adam's children, we necessarily had to begin with the new-born child. We noted the first known operations of Grace at the baptismal font. We traced the infant through the holy influences received at a Christian mother's knee, and in the nurture of a Christian home. We followed up through the lessons and influences of the Church's nursery, the Sunday-school, and from thence …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

Faith in the Sacred Scriptures.
"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." --Rom. x. 10. Calvin says beautifully and comprehensively that the object of saving faith is none other than the Mediator, and invariably in the garments of the Sacred Scriptures. This should be accepted unconditionally. Saving faith is possible, therefore, only in sinful men and so long as they remain sinful. To suppose that saving faith existed already in Paradise is to destroy the order of …
Abraham Kuyper—The Work of the Holy Spirit

Which Sentence Dishonoreth the Holy Martyrs, Nay Rather Taketh Away Holy Martyrdoms Altogether. ...
3. Which sentence dishonoreth the holy Martyrs, nay rather taketh away holy martyrdoms altogether. For they would do more justly and wisely, according to these men, not to confess to their persecutors that they were Christians, and by confessing make them murderers: but rather by telling a lie, and denying what they were, should both themselves keep safe the convenience of the flesh and purpose of the heart, and not allow those to accomplish the wickedness which they had conceived in their mind. …
St. Augustine—Against Lying

Or Haply is it So, that He who Plots in this Way to Find...
13. Or haply is it so, that he who plots in this way to find out Priscillianists, denies not Christ, forasmuch as with his mouth he utters what with his heart he believes not? As if truly (which I also said a little above) when it was said, "With the heart man believeth unto righteousness," it was added to no purpose, "with the mouth confession is made unto salvation?" [2398] Is it not so that almost all who have denied Christ before the persecutors, held in their heart what they believed of Him? …
St. Augustine—Against Lying

Christ Our Righteousness.
"But of him are ye in Christ Jesus, who was made unto us wisdom from God, and righteousness and sanctification, and redemption: that, according as it is written, He that glorieth, let him glory in the Lord" (I. Cor. i. 30, 31). In this language Paul affirms that Christ is our righteousness. This is a momentous thought. It goes to the heart of the scheme of redemption. How is Christ our righteousness? What does Paul mean by the affirmation? The very life of Christianity is involved in the answer. …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Letter v. Yes, My Dear Friend, it is My Conviction that in all Ordinary Cases the Knowledge...
Yes, my dear friend, it is my conviction that in all ordinary cases the knowledge and belief of the Christian Religion should precede the study of the Hebrew Canon. Indeed, with regard to both Testaments, I consider oral and catechismal instruction as the preparative provided by Christ himself in the establishment of a visible Church. And to make the Bible, apart from the truths, doctrines, and spiritual experiences contained therein, the subject of a special article of faith, I hold an unnecessary …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Receive, My Children, the Rule of Faith, which is Called the Symbol or Creed. ...
1. Receive, my children, the Rule of Faith, which is called the Symbol (or Creed [1762] ). And when ye have received it, write it in your heart, and be daily saying it to yourselves; before ye sleep, before ye go forth, arm you with your Creed. The Creed no man writes so as it may be able to be read: but for rehearsal of it, lest haply forgetfulness obliterate what care hath delivered, let your memory be your record-roll: [1763] what ye are about to hear, that are ye to believe; and what ye shall …
St. Augustine—On the Creeds

Moreover Moses in Deuteronomy Says that the Gentiles Should be the Head...
Moreover Moses in Deuteronomy says that the Gentiles should be the head, and the unbelieving people the tail. And again he says: Ye provoked me to jealousy with those that are no gods, and angered me with your idols: and I will provoke you to jealousy with that which is no nation, and with a foolish nation will I anger you. (Cf. Rom. x. 19) Because they forsook the God who is, and worshipped and served the gods who are not; and they slew the prophets of God, and prophesied for Baal, who was the idol …
Irenæus—The Demonstration of the Apostolic Preaching

Epistle xvi. To Mauricius, Augustus.
To Mauricius, Augustus. Gregory to Mauricius, &c. Seeing that in you, most Christian of princes, uncorrupt soundness of faith shines as a beam sent down from heaven, and that it is known to all that your Serenity embraces fervently and loves with entire devotion of heart the pure profession in which by God's favour you are powerful, we have perceived it to be very necessary to make request for those whom one and the same faith enlightens, to the end that the Piety of our lords may protect them with …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Hope for the Heathen
Throughout his ministry Isaiah bore a plain testimony concerning God's purpose for the heathen. Other prophets had made mention of the divine plan, but their language was not always understood. To Isaiah it was given to make very plain to Judah the truth that among the Israel of God were to be numbered many who were not descendants of Abraham after the flesh. This teaching was not in harmony with the theology of his age, yet he fearlessly proclaimed the messages given him of God and brought hope …
Ellen Gould White—The Story of Prophets and Kings

St. Paul's Wish to be Accursed from Christ.
"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him." The circumstances of Paul's conversion to Christianity were very remarkable, and …
Andrew Lee et al—Sermons on Various Important Subjects

Twenty-First Day for God's Spirit on the Jews
WHAT TO PRAY.--For God's Spirit on the Jews "I will pour out upon the house of David, and the inhabitants of Jerusalem, the Spirit of grace and Supplication; and they shall look unto Me whom they pierced."--ZECH. xii. 10. "Brethren, my heart's desire and my supplication to God is for them, that they may be saved."--ROM. x. 1. Pray for the Jews. Their return to the God of their fathers stands connected, in a way we cannot tell, with wonderful blessing to the Church, and with the coming of our …
Andrew Murray—The Ministry of Intercession

God's Glory the Chief End of Man's Being
Rom. xi. 36.--"Of him and through him, and to him, are all things, to whom be glory for ever." And 1 Cor. x. 31--"Whatsoever ye do, do all to the glory of God." All that men have to know, may be comprised under these two heads,--What their end is, and What is the right way to attain to that end? And all that we have to do, is by any means to seek to compass that end. These are the two cardinal points of a man's knowledge and exercise. Quo et qua eundum est,--Whither to go, and what way to go. …
Hugh Binning—The Works of the Rev. Hugh Binning

"But Seek Ye First the Kingdom of God," &C.
Matth. vi. 33.--"But seek ye first the kingdom of God," &c. II. The Christian's chief employment should be to seek the kingdom of God, and the righteousness thereof. "Seek first," &c. Upon this he should first and chiefly spend his thoughts, and affections, and pains. We comprehend it in three things. First, He should seek to be clothed upon with Christ's righteousness, and this ought to take up all his spirit. This is the first care and the chief concern. Did not this righteousness weigh much …
Hugh Binning—The Works of the Rev. Hugh Binning

Regeneration and Faith.
"Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever."--1 Peter i. 23. There is a possible objection to what has been said above concerning regeneration. It is evident that God's Word, and therefore our symbols of faith, offers a modified representation of these things which, superficially considered, seems to condemn our representation. This representation, which does not consider children, but adults, may thus be stated: Among a …
Abraham Kuyper—The Work of the Holy Spirit