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Text -- Romans 10:18 (NET)

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Context
10:18 But I ask, have they not heard? Yes, they have: Their voice has gone out to all the earth, and their words to the ends of the world.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Rome | Romans, Epistle to the | Religion | Quotations and Allusions | LINE | Justification | Isaiah, The Book of | Gospel | ESCHATOLOGY OF THE NEW TESTAMENT, I-V | END | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , PBC , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Rom 10:18 - -- Did they not hear? ( mē ouk ēkousaṅ ). Rather, "Did they fail to hear?"(expecting the negative answer mē , while ouk blends with the verb)....

Did they not hear? ( mē ouk ēkousaṅ ).

Rather, "Did they fail to hear?"(expecting the negative answer mē , while ouk blends with the verb). See note on 1Co 9:5 for this construction.

Robertson: Rom 10:18 - -- Yea, verily ( menounge ). Triple particle (men , oun , ge ) as in Rom 9:20.

Yea, verily ( menounge ).

Triple particle (men , oun , ge ) as in Rom 9:20.

Robertson: Rom 10:18 - -- Sound ( phthoggos ). Vibration of a musical string. See note on 1Co 14:7. Only two N.T. examples.

Sound ( phthoggos ).

Vibration of a musical string. See note on 1Co 14:7. Only two N.T. examples.

Robertson: Rom 10:18 - -- The world ( tēs oikoumenēs ). The inhabited earth as in Luk 2:1.

The world ( tēs oikoumenēs ).

The inhabited earth as in Luk 2:1.

Vincent: Rom 10:18 - -- Did they not hear? ( μὴ οὐκ ἤκουσαν ) A negative answer is implied by the interrogative particle. " Surely it is not true tha...

Did they not hear? ( μὴ οὐκ ἤκουσαν )

A negative answer is implied by the interrogative particle. " Surely it is not true that they did not hear."

Vincent: Rom 10:18 - -- Sound ( φθόγγος ) Only here and 1Co 14:7, on which see note. Paul uses the Septuagint translation of Psa 19:4, where the Hebrew line o...

Sound ( φθόγγος )

Only here and 1Co 14:7, on which see note. Paul uses the Septuagint translation of Psa 19:4, where the Hebrew line or plummet-line (others musical chord ) is rendered sound . The voice of the gospel message is like that of the starry sky proclaiming God's glory to all the earth. The Septuagint sound seems to be a free rendering in order to secure parallelism with words .

Vincent: Rom 10:18 - -- Of the world ( τῆς οἰκουμένης ) See on Luk 2:1; see on Joh 1:9.

Of the world ( τῆς οἰκουμένης )

See on Luk 2:1; see on Joh 1:9.

Wesley: Rom 10:18 - -- But their unbelief was not owing to the want of hearing For they have heard.

But their unbelief was not owing to the want of hearing For they have heard.

Wesley: Rom 10:18 - -- So many nations have already heard the preachers of the gospel, that I may in some sense say of them as David did of the lights of heaven. Psa 29:4

So many nations have already heard the preachers of the gospel, that I may in some sense say of them as David did of the lights of heaven. Psa 29:4

JFB: Rom 10:18 - -- "Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?

"Did they not hear?" Can Israel, through any region of his dispersion, plead ignorance of these glad tidings?

JFB: Rom 10:18 - -- "their voice went out"

"their voice went out"

JFB: Rom 10:18 - -- These beautiful words are from Psa 19:4. Whether the apostle quoted them as in their primary intention applicable to his subject (as OLSHAUSEN, ALFORD...

These beautiful words are from Psa 19:4. Whether the apostle quoted them as in their primary intention applicable to his subject (as OLSHAUSEN, ALFORD, &c.), or only "used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon" [HODGE], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world" (Mal 4:2), "the Dayspring from on high visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Luk 1:78-79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sun by the universal diffusion of the Gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative.

Clarke: Rom 10:18 - -- But I say, have they not heard? - But to return to the objection: You say they have not all Believed; I ask: Have they not all Heard? Have not the m...

But I say, have they not heard? - But to return to the objection: You say they have not all Believed; I ask: Have they not all Heard? Have not the means of salvation been placed within the reach of every Jew in Palestine, and within the reach of all those who sojourn in the different Gentile countries where we have preached the Gospel, as well to the Jews as to the Gentiles themselves? Yes: for we may say of the preaching of the Gospel what the psalmist has said (Psa 19:4) of the heavenly bodies: Their sound went into all the earth, and their words unto the ends of the world. As the celestial luminaries have given testimony of the eternal power and Godhead of the Deity to the habitable world, the Gospel of Christ has borne testimony to his eternal goodness and mercy to all the land of Palestine, and to the whole Roman empire. There is not a part of the promised land in which these glad tidings have not been preached; and there is scarcely a place in the Roman empire in which the doctrine of Christ crucified has not been heard: if, therefore, the Jews have not believed, the fault is entirely their own; as God has amply furnished them with the means of faith and of salvation

In Psa 19:4, the psalmist has קום kauuam , their line, which the Septuagint, and the apostle who quotes from them, render φθογγος, sound; and hence some have thought that the word in the Psalm was originally קולם kolam , voice. But that קו kau is used for word or speech is sufficiently evident from Isa 28:10, line upon line, precept upon precept, etc., where קו is analogous to word or direction. It is very remarkable that these words of David, quoted by St. Paul, are mentioned in Sohar. Genes. fol. 9, where it is said: עבדי משיחא אינון מלין Abdey mashicha innun millin . "These words are the servants of the Messiah, and measure out both the things above and the things beneath."To this notion of them the apostle may refer in his use of them in this place, and to a Jew the application would be legitimate.

Calvin: Rom 10:18 - -- 18.But I say, have they not heard? etc Since the minds of men are imbued, by preaching, with the knowledge of God, which leads them to call on God, i...

18.But I say, have they not heard? etc Since the minds of men are imbued, by preaching, with the knowledge of God, which leads them to call on God, it remained a question whether the truth of God had been proclaimed to the Gentiles; for that Paul had suddenly betaken himself to the Gentiles, there was by that novelty no small offense given. He then asks, whether God had ever before directed his voice to the Gentiles, and performed the office of a teacher towards the whole world. But in order that he might show that the school, into which God collects scholars to himself from any part, is open in common to all, he brings forward a Prophet’s testimony from Psa 19:4; which yet seems to bear apparently but little on the subject: for the Prophet does not speak there of Apostles but of the material works of God; in which he says the glory of God shines forth so evidently, that they may be said to have a sort of tongue of their own to declare the perfections of God.

This passage of Paul gave occasion to the ancients to explain the whole Psalm allegorically, and posterity have followed them: so that, without doubt, the sun going forth as a bridegroom from his chamber, was Christ, and the heavens were the Apostles. They who had most piety, and showed a greater modesty in interpreting Scripture, thought that what was properly said of the celestial architecture, has been transferred by Paul to the Apostles by way of allusion. But as I find that the Lord’s servants have everywhere with great reverence explained Scripture, and have not turned them at pleasure in all directions, I cannot be persuaded, that Paul has in this manner misconstrued this passage. I then take his quotation according to the proper and genuine meaning of the Prophet; so that the argument will be something of this kind, — God has already from the beginning manifested his divinity to the Gentiles, though not by the preaching of men, yet by the testimony of his creatures; for though the gospel was then silent among them, yet the whole workmanship of heaven and earth did speak and make known its author by its preaching. It hence appears, that the Lord, even during the time in which he confined the favor of his covenant to Israel, did not yet so withdraw from the Gentiles the knowledge of himself, but that he ever kept alive some sparks of it among them. He indeed manifested himself then more particularly to his chosen people, so that the Jews might be justly compared to domestic hearers, whom he familiarly taught as it were by his own mouth; yet as he spoke to the Gentiles at a distance by the voice of the heavens, he showed by this prelude that he designed to make himself known at length to them also.

But I know not why the Greek interpreter rendered the word קום , kum, φθόγγον αὐτῶν, their sound; for it means a line, sometimes in building, and sometimes in writing. 334 As it is certain that the same thing is mentioned twice in this passage, it seems to me probable, that the heavens are introduced as declaring by what is written as it were on them, as well as by voice, the power of God; for by the word going forth the Prophet reminds us, that the doctrine, of which the heavens are the preachers, is not included within the narrow limits of one land, but is proclaimed to the utmost regions of the world.

Defender: Rom 10:18 - -- Yes, all men have heard the gospel, even those to whom no preacher has ever gone. Paul here reminds his readers of the same truth he had stressed in R...

Yes, all men have heard the gospel, even those to whom no preacher has ever gone. Paul here reminds his readers of the same truth he had stressed in Rom 1:20 (see notes on this verse). All men are "without excuse," (Rom 1:20) since God has left a complete witness in the creation, especially in the heavens. Quoting Psa 19:4, he stresses that a silent but eloquent witness has gone forth into all lands since "the heavens declare the glory of God [which actually is Christ Himself - Heb 1:3; Col 1:17] and the firmament sheweth his handywork" (Psa 19:1), day after day and night after night."

TSK: Rom 10:18 - -- Have they : Act 2:5-11, Act 26:20, Act 28:23 their sound : Similar to this elegant accommodation of these words, is the application of them in a passa...

Have they : Act 2:5-11, Act 26:20, Act 28:23

their sound : Similar to this elegant accommodation of these words, is the application of them in a passage of Zohar, Genes. f. 9. ""These words are the servants of the Messiah, and measure out both the things above, and the things beneath.""Rom 1:8, Rom 15:19; Psa 19:4; Mat 24:14, Mat 26:13, Mat 28:19; Mar 16:15, Mar 16:20; Col 1:6, Col 1:23

unto the ends : 1Ki 18:10; Psa 22:27, Psa 98:3; Isa 24:16, Isa 49:6, Isa 52:10; Jer 16:19; Mat 4:8

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Rom 10:18 - -- But I say - But to this objection, I, the apostle, reply. The objection had been carried through the previous verses. The apostle comes now to ...

But I say - But to this objection, I, the apostle, reply. The objection had been carried through the previous verses. The apostle comes now to reply to it. In doing this, he does not deny the principle contained in it, that the gospel should be preached in order that people might be justly condemned for not believing it; not that the messengers must be sent by God, not that faith comes by hearing. All this he fully admits. But he proceeds to show, by an ample quotation from the Old Testament, that this had been actually furnished to the Jews and to the Gentiles, and that they were actually in possession of the message, and could not plead that they had never heard it. This is the substance of his answer.

Have they not heard? - A question is often, as it is here, an emphatic way of affirming a thing. The apostle means to affirm strongly that they had heard. The word "they,"in this place, I take to refer to the Gentiles. What was the fact in regard to Israel, or the Jew, he shows in the next verses. One main design waste show that the same scheme of salvation extended to both Jews and Gentiles. The objection was, that it had not been made known to either, and that therefore it could not be maintained to be just to condemn those who rejected it. To this the apostle replies that then it was extensively known to both; and if so, then the objection in Rom 10:14-15, was not well founded, for in fact the thing existed which the objector maintained to be necessary, to wit, that they had heard, and that preachers had been sent to them.

Yes, verily - In the original, a single word, μενοῦνγε menounge , compounded of μέν men and οὖν oun and γέ ge . An intense expression, denoting strong affirmation.

Their sound went ... - These words are taken in substance from Psa 19:4. The psalmist employs them to show that the works of God, the heavens and the earth, proclaim his existence everywhere. By using them here, the apostle does not affirm that David had reference to the gospel in them, but he uses them to express his own meaning; he makes an affirmation about the gospel in language used by David on another occasion, but without intimating or implying that David had such a reference. In this way we often quote the language of others as expressing in a happy way our own thoughts, but without supposing that the author had any such reference. The meaning here is, that that may be affirmed in fact of the gospel which David affirmed of the works of God, that their sound had gone into all the earth.

Their sound - Literally, the sound or tone which is made by a stringed instrument ( φθόγγος phthongos ). Also a voice, a report. It means here they have spoken, or declared truth. As applied to the heavens, it would mean that they speak, or proclaim, the wisdom or power of God. As used by Paul, it means that the message of the gospel had been spoken, or proclaimed, far and wide. The Hebrew, is "their line, etc."The Septuagint translation is the same as that of the apostle - their voice ὁ φθόγγος αὐτῶν ho phthoggos autōn . The Hebrew word may denote the string of an instrument, of a harp, etc. and then the tone or sound produced by it; and thus was understood by the Septuagint. The apostle, however, does not affirm that this was the meaning of the Hebrew; but he conveyed his doctrine in language which aptly expressed it.

Into all the earth - In the psalm, this is to be taken in its utmost signification. The works of God literally proclaim his wisdom to all lands and to all people. As applied to the gospel, it means that it was spread far and wide, that it had been extensively preached in all lands.

Their words - In the psalm, the heavens are represented as speaking, and teaching people the knowledge of the true God. But the meaning of the apostle is, that the message of the gospel had sounded forth; and he referred doubtless to the labors of the apostles in proclaiming it to the pagan nations. This Epistle was written about the year 57. During the time which had elapsed after the ascension of Christ, the gospel had been preached extensively in all the known nations; so that it might be said that it was proclaimed in those regions designated in the Scripture as the uttermost parts of the earth. Thus, it had been proclaimed in Jerusalem, Syria, Asia Minor, Greece, Rome, Arabia, and in the islands of the Mediterranean. Paul, reasoning before Agrippa, says, that he could not be ignorant of those things, for they had not been done in a corner; Act 26:26. In Col 1:23, Paul says that the gospel had been preached to every creature which is under heaven; see Col 1:6. Thus, the great facts and doctrines of the gospel had in fact been made known; and the objection of the Jew was met. It would be sufficiently met by the declaration of the psalmist that the true God was made known by his works, and that therefore they were without excuse (compare Rom 1:20); but in fact the gospel had been preached, and its great doctrine and duties had been proclaimed to all nations far and near.

Poole: Rom 10:18 - -- He answers an objection, that some one might make in behalf of the Jews, to excuse them; that they could not believe, because they had not heard; an...

He answers an objection, that some one might make in behalf of the Jews, to excuse them; that they could not believe, because they had not heard; and faith, as in the foregoing verse, comes by hearing. To this he answers, that the gospel was published to the whole world; therefore the Jews must needs have heard it. That the gospel had been preached all the world over, he proves by a testimony taken ont of Psa 19:4 : q. d. David tells you, that all have heard, or might hear; for the sound of the gospel is gone out into all the earth.

Objection. But David speaks of the works of God, as the heavens, the firmament, &c.

Answer. Some think the apostle only alludes to this place, Psa 19:4and doth not allege it. Others think that the psalmist doth literally and historically speak of the heavens, &c.; and prophetically of the apostles, and preachers of the gospel. By

all the earth in this verse, you may understand the greatest part of it; and by

the ends of the world the remote parts thereof.

PBC: Rom 10:18 - -- In Ro 10:18 the Apostle continues his arguments to show that those who do not confess to the truth that Christ is the end of the law of righteousness ...

In Ro 10:18 the Apostle continues his arguments to show that those who do not confess to the truth that Christ is the end of the law of righteousness to those that believe are completely without excuse. They have heard the true report but have remained willfully ignorant of the truth and refused to confess it preferring to stay under the bondage of the law and to establish their own righteousness by their works. Beloved friends, how many in this world today do just the same? They are taught a system of works righteousness and prefer it to the truth that abides in their heart that Christ alone could establish and be the righteousness of His people. Those who refuse to look upon their own sinfulness and inabilities never acknowledge their true need of the Saviour but instead remain willfully ignorant of the righteousness which is by faith and continue to try and establish their own righteousness by works. The sad truth is that much that is published today under the name of the gospel is no more than the promulgating of " do this and live." And, like the Jews who chose selfrighteousness of old, these today are cut off from the true joys of the gospel kingdom also. I would not try to suggest that they get ‘nothing’ from their church, their beliefs and their labors. But, I do not believe that they enjoy what the child of God does who confesses and professes that Christ alone is His righteousness and enters into the promised rest of the true Church of the Lord Jesus Christ It would appear to me that much of their joy is in their programs, entertainments, and various additions that are nowhere taught in Scripture.

351

Haydock: Rom 10:18 - -- But I say, have they not heard? He puts an objection, and by his answer shews the Jews are inexcusable in not believing, since the gospel has been p...

But I say, have they not heard? He puts an objection, and by his answer shews the Jews are inexcusable in not believing, since the gospel has been preached all the world over, and in places where the Jews were, as it was foretold: and also because the Gentiles every where have believed; which even excites you Jews to jealousy against them, as Moses foretold: (Deuteronomy xxxii. 21.) that is, when you now see, that the Gentiles, whom you despised so much, by believing in Christ, have received the gifts of the Holy Ghost, of working miracles, of speaking tongues, of prophecy, &c. (Witham)

Gill: Rom 10:18 - -- But I say, have they not heard?.... ואני אומר, "but I say", is a phrase frequently used by the Jewish doctors in disputation, either in formin...

But I say, have they not heard?.... ואני אומר, "but I say", is a phrase frequently used by the Jewish doctors in disputation, either in forming or answering objections. The Ethiopic version confines these words to Israel, and reads, "have not Israel heard?" whereas they are to be understood both of Jews and Gentiles; the question refers to each, and the answer is,

yes, verily: which the Arabic renders just the reverse, "no", or "not at all, notwithstanding their sound went into all the earth"; and so makes this an aggravation of their stupidity, and obstinate rejection of the Gospel, that they would not hear it, though its sound reached every place; but the answer is in the affirmative, they did hear. The Jews heard the Gospel in the times of Isaiah, and other prophets, though they disbelieved the report of it; they heard it from John the Baptist, and were pleased with his ministry for a while; yea, they heard Christ himself preach it, who spake as never man did, with power and authority, as the Scribes did not, and wondered at his gracious words; they heard the apostles of Christ, who for some time were limited in their ministry to them only, and after their commission was enlarged, were ordered to preach first to them; so that they could not say they had not heard it, and they were left entirely inexcusable. The Gentiles also had heard it; the apostles were bid to go into all the world, and preach the Gospel to every creature; and at a proper opportunity, they did as the Lord commanded them, and the Gentiles heard the Gospel with joy and pleasure; multitudes were converted everywhere, and churches raised through their ministry, according to the will of God; thus

their sound went into all the earth, and their words unto the ends of the world; the passage referred to is Psa 19:4, which some here, as there, understand literally of the works of nature, the heavens, the firmament, the sun, moon and stars, proclaiming every where the being of God, his perfections, especially his wisdom, power, and goodness; so that the Gentiles were not without hearing of God, even whilst they were destitute of a divine revelation; which was a sort of a prelude of the after extensive spread of the Gospel among them: a voice, or sound, is ascribed to the inanimate creatures; and which is so loud, that it reaches to the end of the earth. There are three voices, the Jews say f which go "from one end of the world to the other"; and one of them is קול גלגל חמה, "the voice of the orb of the sun": others understand these words of the law, of which many "encomiums" are given in the psalm from whence this passage is taken; and though it was delivered peculiarly to the people of the Jews, yet the fame of it reached the nations of the world, as Moses suggests it would, Deu 4:6; and the Jews say g.

"that when the law was given to Israel, מסוף העולם ועד סופו קוՊœו הולך, "its voice went from one end of the world to the other".''

Or as it is better expressed by Philo h, and almost in the words of this text,

"the fame of the laws which Moses left, is gone throughout all the world, unto the ends of the earth.''

But certain it is, that the apostle is speaking neither of the light of nature, nor the law of Moses, but of the preaching of the Gospel; and what the Psalmist, literally understood, says of the heavens, that the apostle in an allegorical and mystical sense, or by an argument from the lesser to the greater, or by way of allusion, applies to the apostles and ministers of the Gospel, the luminaries of the world, and stars of heaven; whose ministry, by this time, had reached the then known parts of the habitable world; as it was to do, before the destruction of Jerusalem, according to Christ's prediction, Mat 24:14, and as the Apostle Paul testifies it had, Col 1:6, and in which he himself had a very considerable share, having preached the Gospel from Jerusalem, round about unto Illyricum. There is some little difference between the passage in the Psalms, and as cited or referred to by the apostle, who instead of "their line", reads "their sound"; which have made some suspect a corruption of the present Hebrew text, or a various reading; and that the Septuagint, followed by the apostle, used a copy which had not, קום, "their line", but קולם, "their voice", and which was the true reading; but then how came the Chaldee paraphrase to render it by, מתך, "extension", and Aquila by κανων, "a canon", or "rule?" and besides, the Masora observes, that this word is no where else read, which is not true of קולם, for that often occurs; to which may be added, had this been the reading, the Septuagint would have rendered it most probably, as they do elsewhere, by "voice", and not "sound": but for the reconciliation of this let it be observed, that the Hebrew word signifies a rule, or plummet, or such a line as builders use in their work, as a direction to them, hence Kimchi i explains it by בניינם, "their building"; and so it may signify any rule, or direction, whether given by writing, and so Aben Ezra k interprets it by מכתב, "writing", or by word of mouth; besides, the carpenter's line, when stretched out, and remitted upon the timber, makes a sound, and hence the word might be used for one: all this agrees with the ministry of the apostles, who were builders; and as they worked by a line and rule themselves, so they gave out rules and directions to others, both by writing and preaching, both which reached far and near; this the apostle seems to allude to, in 2Co 10:13, where he speaks of the measure, line, and rule of their ministry, which reached to Corinth and further, without going into another man's line: moreover, that great Oriental critic, and our countryman, Mr. Pocock l, has shown from the use of the word קוה, in the Arabic language, that the word in the Psalms may signify a loud cry, or noise, as well as a line, or rule; so that the psalmist and the apostle may be easily reconciled.

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Commentary -- Verse Notes / Footnotes

NET Notes: Rom 10:18 A quotation from Ps 19:4.

Geneva Bible: Rom 10:18 ( 12 ) But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. ( 12 ) An objecti...

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Commentary -- Verse Range Notes

TSK Synopsis: Rom 10:1-21 - --1 The Scripture shows the difference between the righteousness of the law, and that of faith;11 and that all, both Jew and Gentile, that believe, shal...

MHCC: Rom 10:18-21 - --Did not the Jews know that the Gentiles were to be called in? They might have known it from Moses and Isaiah. Isaiah speaks plainly of the grace and f...

Matthew Henry: Rom 10:12-21 - -- The first words express the design of the apostle through these verses, that there is no difference between Jews and Gentiles, but they stand upon t...

Barclay: Rom 10:14-21 - --It is agreed by all commentators that this is one of the most difficult and obscure passages in the letter to the Romans. It seems to us that what we...

Constable: Rom 9:1--11:36 - --V. THE VINDICATION OF GOD'S RIGHTEOUSNESS chs. 9--11 A major problem concerning God's righteousness arises out o...

Constable: Rom 10:1-21 - --B. Israel's present rejection ch. 10 The chapter division signals a shift in Paul's emphasis from God's ...

Constable: Rom 10:16-21 - --3. The continuing unbelief of Israel 10:16-21 Even though the door of salvation is open to Jews as well as to Gentiles (vv. 8-15), the majority within...

College: Rom 10:1-21 - --3. The Jews' Rejection of God's Righteousness (10:1-3) These three verses expand further the reason for the Jews' lostness, namely, they rejected the...

McGarvey: Rom 10:18 - --But I say [To give my cornered Jewish objector every chance to escape from his obvious culpability, I ask in his behalf this question], Did they not h...

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Introduction / Outline

Robertson: Romans (Book Introduction) The Epistle to the Romans Spring of a.d. 57 By Way of Introduction Integrity of the Epistle The genuineness of the Epistle is so generally adm...

JFB: Romans (Book Introduction) THE GENUINENESS of the Epistle to the Romans has never been questioned. It has the unbroken testimony of all antiquity, up to CLEMENT OF ROME, the apo...

JFB: Romans (Outline) INTRODUCTION. (Rom. 1:1-17) THE JEW UNDER LIKE CONDEMNATION WITH THE GENTILE. (Rom. 2:1-29) JEWISH OBJECTIONS ANSWERED. (Rom 3:1-8) THAT THE JEW IS S...

TSK: Romans (Book Introduction) The Epistle to the Romans is " a writing," says Dr. Macknight, " which, for sublimity and truth of sentiment, for brevity and strength of expression,...

TSK: Romans 10 (Chapter Introduction) Overview Rom 10:1, The Scripture shows the difference between the righteousness of the law, and that of faith; Rom 10:11, and that all, both Jew a...

Poole: Romans 10 (Chapter Introduction) CHAPTER 10

MHCC: Romans (Book Introduction) The scope or design of the apostle in writing to the Romans appears to have been, to answer the unbelieving, and to teach the believing Jew; to confir...

MHCC: Romans 10 (Chapter Introduction) (Rom 10:1-4) The apostle's earnest desire for the salvation of the Jews. (Rom 10:5-11) The difference between the righteousness of the law, and the r...

Matthew Henry: Romans (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Romans If we may compare scripture with scripture, and take the opinion ...

Matthew Henry: Romans 10 (Chapter Introduction) 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...

Barclay: Romans (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Romans 10 (Chapter Introduction) The Mistaken Zeal (Rom_10:1-13) The Destruction Of Excuses (Rom_10:14-21)

Constable: Romans (Book Introduction) Introduction Historical Background Throughout the history of the church, from postapos...

Constable: Romans (Outline) Outline I. Introduction 1:1-17 A. Salutation 1:1-7 1. The writer 1:1 ...

Constable: Romans Romans Bibliography Alford, Henry. The Greek Testament. 4 vols. New ed. Cambridge: Rivingtons, 1881. ...

Haydock: Romans (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE ROMANS. INTRODUCTION. After the Gospels, which contain the history of Christ, and the Acts of...

Gill: Romans (Book Introduction) INTRODUCTION TO ROMANS Though this epistle is in order placed the first of the epistles, yet it was not first written: there were several epistles ...

Gill: Romans 10 (Chapter Introduction) INTRODUCTION TO ROMANS 10 In this chapter are contained an account of the two righteousnesses of faith and works, a summary of the Gospel of Christ...

College: Romans (Book Introduction) INTRODUCTION I. ROMANS: ITS INFLUENCE AND IMPORTANCE God's Word is a lamp to our feet and a light for our path (Ps 119:105), and no part of it shine...

College: Romans (Outline) VIII. OUTLINE PROLOGUE - 1:1-17 I. EPISTOLARY GREETING - 1:1-7 A. The Author Introduces Himself - 1:1 1. A Slave of Christ Jesus 2. Call...

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