Romanos 10:12-15

DISCOURSE: 1891
SALVATION BY CHRIST UNIVERSALLY TO BE PROCLAIMED

Romanos 10:12. There is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things!

MEN, as sinners, need to be reminded from day to day, that there is a Saviour provided for them, and that the salvation wrought out by him, is offered freely to every child of man. To declare this is the special work of the ministry; which is therefore called, The ministry of reconciliation, because the end and object of it is to proclaim this truth, “that God was in Christ reconciling the world unto himself, not imputing their trespasses unto them.” In delivering this message, we sometimes appear to ourselves as in danger of wearying our audience by needless repetitions; but we check ourselves when we hear St. Paul apologizing for the same conduct in these words; “To write the same things to you, to me indeed is not grievous; but for you it is safe.” We might diversify our subjects more, and thereby administer to the gratification of “itching ears;” but there is no subject in the universe of such vital importance as this; and therefore we most approve ourselves faithful to our high calling, when, like Paul, “we know nothing among you but Christ, and him crucified.”
St. Paul, in all the preceding context, has shewn, that salvation is simply by faith in Christ: and that, in publishing it equally both to Jews and Gentiles, he had only done what Moses and the prophets had done before him; and what must be done, if ever either Jews or Gentiles are to be made partakers of it.
The words which we have read will naturally lead us to set before you,

I. The way of salvation—

There is but one way of salvation for all mankind—
[As soon as ever sin entered into the world, the way of salvation by the works of the law was closed. From that day to this, “the flaming sword, once placed at the east of Eden, has prohibited all access to the tree of life,” except that which was opened in the promise, that “the Seed of the woman should bruise the serpent’s head [Note: Gênesis 3:15; Gênesis 3:24.].” From that time, this way of salvation was shadowed forth in sacrifices, with the skins of which our first parents were clothed, to remind them, that they must be clothed in the righteousness of the Lord Jesus Christ, which alone could cover the shame of their nakedness from the eye of their offended God [Note: Gênesis 3:21. with Romanos 3:22 and Apocalipse 3:18.]. The prophets all bare testimony to this same truth: Isaiah speaks of Jesus as that “foundation which God has laid in Zion, and declares that whosoever believeth in him shall not be ashamed [Note: Isaías 28:16.];” and Joel, in the words quoted in our text, affirms, that “Whosoever shall call on the name of the Lord, shall be saved [Note: Joel 2:32.].”

These words deserve somewhat more of a distinct consideration. They refer beyond all doubt to the Messiah, and to the dispensation which he was to introduce. All the preceding context indisputably proves this [Note: Joel 2:28.]; and St. Peter, on the day of Pentecost, expressly declares that they were fulfilled by the descent of the Holy Ghost to testify of Christ, and to convert souls to him [Note: Atos 2:16.]. But in the prophet Joel the person on whose name we are taught to call, is Jehovah: it is no subordinate Lord, but Jehovah himself: from whence we know assuredly, that the Lord Jesus Christ, who is there spoken of, is “Emmanuel, God with us.” O blessed truth! He who was “a Child born, a Son given, is the Mighty God,” “God manifest in the flesh,” “God over all, blessed for evermore [Note: Isaías 9:6; 1 Timóteo 3:16; Romanos 9:5.].” Him we are to invoke, and on him we are to rely, as “The Lord our righteousness:” and, if we do so in sincerity and truth, renouncing every other hope, we shall be saved: his righteousness shall justify us; his Spirit shall renew us; and his grace shall keep us even to the end; “In him we shall be saved with an everlasting salvation; we shall not be ashamed or confounded world without end [Note: Isaías 45:17.].”]

This salvation is equally free for all—
[“There is no difference between the Jew and the Greek.” This way of salvation existed before there was a Jew in the world: and the only advantage which the Jews enjoyed, was, that this way of salvation was made known to them in types and shadows, when it was altogether forgotten by the world at large. This distinguishing mercy, however, made no difference as to the way in which they were to be saved: it afforded no new ground of hope to the Jew; it took not away any old ground of hope from the Gentile. If a Gentile, like Job or Melchizedec, looked to the Great Sacrifice that was in due time to be offered, he was saved by it, though he did not descend from the loins of Abraham: and, in like manner, now, every creature in the universe who shall believe in Jesus, shall be saved by him: for “this same Lord over all (the Lord Jesus [Note: Atos 10:36.]) is rich unto all that call upon him:” there is no limitation, no exception whatever; for, “whosoever shall call on the name of the Lord, shall be saved.”

Behold then in few words the way of salvation. The Lord Jesus Christ, who bare our sins in his own body on the tree, and “made reconciliation for us by the blood of his cross,” is the one object of our faith and hope: and all who with humility and earnestness call upon him for salvation, shall surely find it, both in time and eternity.]
This salvation being designed for all, we cannot doubt,

II.

The duty of diffusing universally the knowledge of it—

Without the instrumentality of human agents, it cannot be hoped that the knowledge of salvation should be spread throughout the earth—
[Doubtless God, if he pleased, might, as in the first creation, speak the word only, and there should be spiritual light throughout all the dark regions of the earth. But this is not the way in which God has ever wrought to any great extent; nor has he given us reason to expect that he ever will work in this way, for the conversion of those who are yet in darkness and the shadow of death. He has sent forth an order of men on purpose to preach his Gospel throughout the world. The Jews indeed could not endure this dispensation: they condemned with most inveterate malignity the Apostle’s conduct in preaching to the Gentiles: but he asks them in our text, How the Gentiles ever could attain the knowledge of salvation, if it were not preached to them? The Apostle’s argument is this: Ye Jews, know from your own prophets, that salvation is confined to those “who call on the name of the Lord.” I by inspiration know, that that Lord is the Lord Jesus Christ. And now I ask, “How can the heathen call on him of whom they have not heard? or how can they hear without a preacher?” This argument is incontrovertible: and we appeal to it as a complete vindication of all the efforts that are made by different societies to diffuse the knowledge of salvation throughout the world.]
It is by this instrumentality that God himself has taught us to expect the wished-for event—
[The words cited from the Prophet Isaiah are undoubtedly to be understood in reference to the Gospel dispensation. They primarily indeed describe the joy occasioned among the captive Jews in Babylon, when they saw the messenger hastening over the distant hills to bring them certain tidings of their redemption; but all the following context shews, that they refer to an event in which the whole world was interested, “seeing that “God had made bare his arm in the eyes of all nations, and that all the ends of the earth were to see the salvation of God [Note: Isaías 52:7; Isaías 52:10.].”

Contemplate then the passage in this view. See the messenger of the Lord of Hosts running over the mountains to proclaim salvation to a ruined world. Those who are unconscious of any bondage, may deride his folly for giving himself so much unnecessary trouble. But how would it be with those who saw themselves under a sentence of condemnation, and were expecting the executioner to inflict the judgment denounced against them? Would they not behold with interest his every step? Would not his every motion, as it were, appear lovely in their eyes? Would not the tidings produce on all who believed them, the effect once wrought on the liberated Grecians, who all night long rent the air with that cheering sound, “A Saviour, a Saviour?” Look at the converts on the day of Pentecost; and know assuredly, that if, like Peter, we will unite in extending the knowledge of the Gospel, thousands shall in due time arise to attest, and to rejoice in, the tidings we proclaim. Yes, “the Gospel of peace” will be received by them as “glad tidings of good things.”]

Now, in conclusion, we will call upon you,
1.

To perform your duty—

[Let no Jewish prejudices or heathen infidelity (both of which, alas! are but too prevalent amongst us) discourage you. You must expect, not only that they who feel no value for their own souls will frown at your attempts to convert the souls of others, but that persons who really mean well, yea, and some who are truly pious, may, on some account or other, not be able cordially to unite with you in the blessed work. But know, that the salvation of mankind is a work which every redeemed soul should labour to promote. We would not overlook indeed the things of minor importance: but we would not suffer them to stand in the way of such a work as this. What had become of the whole Gentile world, if the Apostles had waited till their unbelieving brethren, or even the Judaizing Christians, had given their consent to have a free salvation offered to the Gentile world? Alas! we had been in darkness even until now. Labour then, beloved brethren, in every possible way to promote the knowledge of salvation among both Jews and Gentiles, yea, and among those who, though they call themselves Christians, are so only in name and profession. Circulate the Scriptures in every language under heaven: send missionaries to the ends of the earth; seek also to bring into the fold of Christ the lost sheep of the house of Israel: and whatever be the office to which your situation and circumstances appear to fit you, be ready to execute it: and, in answer to God’s inquiry, “Who will go for us?” be ready to reply, “Here am I, Lord; send me.”]

2. To enjoy your privileges—

[All the blessings of salvation, if only you believe in Christ, are yours: yours is that peace of God which passeth all understanding: yours are all the treasures both of grace and glory; holiness is yours, as well as pardon; for the faith that brings you into a state of peace with God will “work by love,” and “purify the heart.” Ye are not straitened in your God: be not straitened in your own souls. Ask much; expect much; for your “Lord is rich unto all who call upon him.” Set not limits, either to the objects of his bounty, or the riches of his grace; for his riches are unsearchable; and they are promised indiscriminately to all who call upon him. What a blessed word is that, “Whosoever!” Here is no limitation, no exception: all that is required of us is, to believe in Christ, and to call upon him. O! call upon him day and night; be earnest; be importunate; wrestle with him, as Jacob did; and let him not go, until you have received his blessing. Well I know how unbelief is apt to interpose between him and your souls. You will be ready perhaps to say, “True; but I fear I do not call aright.” Ah! brethren, this is a device of the enemy to rob you of the blessings which Christ is ready to bestow. If you call not on him as you would, still call upon him as you can: lie at the foot of his cross: trust in him: if you cannot trust, then hope in him: in a word, look unto him, renouncing every other ground of hope; and fear not but that he will make all grace abound towards you; and that what he has begun in time, he will perfect in eternity.]