Garner-Howes Baptist Commentary

UNBELIEF - CAUSE OF ISRAEL’S FAILURES

1) "Brethren, my heart’s desire," (Adelphoi he men eudokia teus hemes kardias) "Brethren, the good will, desire, or pleasure of my heart;" Brethren addressed are those in Rome, the church of Rome, made of Jews and Gentiles. This desire was one of his own heart’s care, concern, or deliberate choosing, 1 Timothy 2:1; 1 Timothy 2:3-4.

2) "And prayer to God for Israel is," (kai he deesis pros ton theon hyper auton) "And (my) request to God on behalf of them (my people), Israel in the flesh (is);” Tho the Jews were Paul’s religious enemies, he followed the spirit and command of his Lord and of Stephen in praying for their salvation - What grace! What an example! Matthew 5:44; Luke 23:34; Acts 7:60.

3) "That they might be saved," (eis soterian) "for their salvation or that they might be saved;" saved from the sin of unbelief, turned from obstinacy against, to surrender of heart and life to Jesus Christ, who came to "seek and to save," Luke 19:10; Luke 19:41-42; Matthew 11:28; Matthew 23:37. Paul’s inner affectionate desires or yearnings and supplications to God were in earnest interest of the salvation of his unbelieving Jewish people, his flesh-line people.

1) "For I bear them record," (maturo gar autois) "For I bear them witness," or bear witness, go on record regarding them; He had once been a zealot among them, could therefore go on the witness stand as an "expert witness" regarding their avowed and pursued bondage to law-forms, ceremonies and traditions, all of which were as "filthy rags," before God, Isaiah 64:6-7; Mark 7:1-13.

2) "That they have a zeal of God," (hoti zelon theou echousin) "That they have or hold a zeal of God;" a zeal relating to the keeping of the sabbath, ceremonies, feast days, holy days, and worship of the Law - a zeal for pious conformity to the law of outward show. They were intensely, though erroneously, religious, Galatians 1:14; Acts 21:20; Acts 22:3. Zeal without knowledge and wisdom is like a running horse without a rider, flying a plane without a pilot, a sailing ship without a captain, or an auto without a driver.

3) "But not according to knowledge " (all’ ou kat epignosin) "But not according to, in harmony with, or based on true knowledge," of the way of salvation, by simple faith in Jesus Christ, John 8:24; John 14:6; John 1:11-14; These zealot, unregenerate religious Jews preached "another gospel", one of another kind, different from, and out of harmony with the gospel of Jesus Christ, Galatians 1:6-8; Galatians 4:17; Galatians 5:1; Galatians 5:12-13. Let zeal be used with Biblical discretion and discretion not freeze zeal in any true child of God, Galatians 5:16; Galatians 5:25. God’s Holy Spirit accompanies the teaching or preaching of the Word of God, rightly divided, to bring conviction, conversion, and to lead to obedient service those who choose to obey the voice of God as he speaks in harmony with the Word, Proverbs 1:22-30; John 16:8-11; Romans 10:8-13; Romans 10:16; Romans 8:14; Ephesians 2:10; 2 Peter 3:18.

1) "For they being ignorant of God’s righteousness," (agnoontes gar ten tou theou dikausunen) "For not recognizing (being ignorant of) God’s righteousness, the true righteousness that has its origin in God; that which emanates from God to man by faith, Romans 4:5-8; All men are ignorant of the righteousness of God, except, as they accept his Word concerning their need of His righteousness and His statement of how it may be obtained or received, Ephesians 4:18; Ephesians 2:8-9; Romans 4:16.

2) "And going about to establish their own righteousness," (kai ten idian zetountes stesai) "And seeking to set up or establish their own kind of righteousness" --thru rites and ceremonies of the law and the traditions of the elders. The term "going about" indicates a restless endeavor, an uncertain scrambling and sashing about in search of, to find or secure a state of righteousness in themselves, of their own doings, by legal, ceremonial observances, Luke 18:9-14; as the publican did; Romans 2:17; Romans 3:26.

3) "Have not submitted themselves," (ouch hupetagesan) "They did not (have not) submitted themselves," bowed or humbled themselves, their covetous, self-righteous wills, to his divine plan of justification, by believing in Jesus Christ. The righteousness of God is revealed disclosed thru the "gift of faith" to those who receive it from God, and place it in Jesus Christ, Romans 1:17; Romans 10:17; Ephesians 2:8-9; John 1:11-12.

4) "Unto the righteousness of God," (te dikaiosune thou theou) "To or toward the righteousness of God," which comes by faith to all who trust or believe in Jesus Christ, - not to all who keep the rites of either the law of Moses or the ordinances of the church of Jesus Christ. Israel did not (by the law) attain to righteousness of God, Philippians 3:9. But all who believe or trust in Jesus Christ did, have, and do receive the righteousness of God, which grants them eternal life, entrance into heaven, and to fellowship with an holy God and Jesus Christ, 2 Corinthians 5:21; 1 Corinthians 1:30; Galatians 3:6; Romans 4:5-6; Psalms 32:1-2; Matthew 5:8; Acts 15:9. Man’s heart is made pure or righteous by faith in Jesus Christ. He is then and thereafter no longer quarantined from entering heaven, Revelation 21:27. For the pure in heart shall "see God".

1) "For Christ is the end of the law," (telos gar nomou) "For Christ exists (as) the end (final purpose) of the law;" the purpose, object, or aim to which the law or any law was directed. The law was, like a schoolmaster, like a road-sign, continually pointing to Christ as the coming Redeemer, Galatians 3:19-24. But egotistic, self-righteous men, from Adam and Eve’s efforts in Eden, have tried to acquire righteousness by their own deeds, Titus 3:5.

2) "For righteousness," (eis dikaiosunen) "into righteousness;" Faith in Jesus Christ is the way into the righteousness of God - not baptism - not reformation - not good works; "The end of the law is Christ, unto righteousness;" not good works unto righteousness! Matthew 5:17.

3) "To everyone that believeth," (panti to pistenuonti) "to or toward everyone who believes," or to everyone that trusts in him, Galatians 3:10; Galatians 3:13; Galatians 3:24-26; Acts 10:43; Romans 1:16.

SELF-RIGHTEOUSNESS - RUIN OF MANY

"A gentleman in our late civil wars," says Cowley, "when his quarters were beaten up by the enemy, was taken prisoner, and lost his life afterwards only by staying to put on a band and adjust his periwig; he would escape like a person of quality, or not at all, and died the noble martyr of ceremony and gentility." Poor fool! and yet he is as bad who waits till he is dressed in the rags of his own fancied fitness before he will come to Jesus. He will die a martyr to pride and self-righteousness. There is a ship out at sea, and one of the crew says, "I know that we shall not drift far out of our course." "Why?" "Because we have such a big anchor on board." Why, an anchor on board is no good to anybody! It is when you "let go" the anchor, and lose sight of it, that is good for something, to have something of your own. 0 self-will! God will have salvation to be all of grace, and man will have it of debt. These efforts of men for their own salvation are deadly efforts. God will save them only one way, and Man says, "No, I will compound my own physic." Can he ever get well in such a way as that? God says, "I will forgive," Man says, "I will try and deserve to be forgiven" --as if that could be possible.

-Spurgeon

1 ) "For Moses describeth," (Mosues gar graphei) "For Moses writes," reports or discloses, Exodus 20:1-17. No man has ever lived without breaking the ten commandments, even, except Jesus. The rich young ruler turned and went away from Jesus in rebellious covetous sorrow when Jesus asked him to sell all that he had and give to the poor, Matthew 9:20-22.

2) "The righteousness which is of the law," (hoti ten dikaiosunen ten ek nomou) "That the righteousness out of or originating from the law," is as follows - a standard no man except Jesus has attained; while pursuing obedience to the law because of the weakness, sinfulness of the flesh, no man of Israel kept it, Romans 8:3; John 7:19 declares "yet, none of you keepeth the law."

3) "That the man which doeth those things," (ho poiesas anthropos) "The man doing or who does those things," required by the law as a standard of moral and ethical holiness –Galatians 3:10-12. The man doing the law required, if he did them from his heart, in diligent search of Christ, the Redeemer was led by the law to see his sin and imperfection, and if he sought with all his heart he found and received the Saviour to be a person, not a system of rites, Jeremiah 29:13; Isaiah 55:6-7.

4) "Shall live by them," (zesetai en aute) "Shall live to, for, or on his own behalf, by it," by doing law deeds by keeping the law; Leviticus 18:4-5. These commandments and statutes which no man kept, pointed up man’s need of a saviour from his sin-nature and sin-deeds; Luke 10:25-28; Galatians 3:19-24. Eternal life and salvation, under the law, came not by outward conformity to the deeds of the law, but to voluntary acceptance of Jesus Christ to whom the law pointed as the savior of all who would believe, Acts 10:43; Romans 4:4-5; Titus 3:5.

1) "But the righteousness which is of faith," (he de ek pisteos dikaiosune) "but the (kind of) righteousness that is of faith," that originates out of faith, (not deeds of the law, not mere ethical standards of righteousness, and which never saved anyone), it is this imputed righteousness that counts and it comes to men who believe, not who keep part of the law, Romans 4:6-7.

2) "Speaketh on this wise," (houtos legei) "Speaks just like this, or as follows," - this is not a direct quotation but an inspired summary of the wisdom - voice of divine righteousness, Isaiah 55:8-9.

3) "Say not in thine heart," (eipes en te kardia soul "Say not in your heart," center of affections; do not doubt what God says regarding acceptance of righteousness by faith, for Abraham did not doubt, Genesis 15:6; Galatians 3:8-9, when God preached the gospel to him and he was saved.

4) "Who shall ascend into heaven?" (tis anabesetai katagagein) "Who will ascend into the heaven of heavens?" Where Christ is; He is the resurrected Christ, the living Christ in heaven today, Acts 1:8-11; John 14:1-3; Man is not to question the laws and commands of God, but to follow and obey them, as they apply to him, Deuteronomy 30:1-14; Romans 10:16.

5) "(that is, to bring Christ down from above:)" (tout estin Christon katagagein) "That is (for the purpose) to bring Christ down;" He has already come down in Incarnation to live and die for all men, and he has been raised to justify those who by faith receive him. He also is seated at the right hand of God as interceding advocate for his own, day and night, Romans 4:15; Hebrews 1:1-3; Hebrews 7:25; 1 John 2:1-2.

1) "Or, who shall descend into the deep," (a tis katabesetai eis ten abusson;) "or who will descend into the Abyss?" The Righteousness of God is here said to speak like Wisdom in the Proverbs. These are anxious and questioning doubts of one who thinks salvation is unattainable for him. It is God’s work to provide salvation and man’s work is to "believe on him whom he hath sent," and thereby receive his righteousness, John 6:29; Romans 4:4-5. Incarnate Jesus came, bearing out sins he died, and rising he justifies all who believe; that the law could not do, Acts 13:38-39; 1 Peter 2:24; Romans 4:25.

2) "that is “ (tout estin) "That or that is"; that exists as the essence, the essential element of the inquiry: He has already descended and ascended 1) In life, 2) In death, and 3) 1n Iife again, alive forevermore, Revelation 1:18; Revelation 2:8.

3) "To bring up Christ again from the dead)," (christon ek nekron anagagein) "To bring or lead up Christ from (among) the dead, dead corpses, or city of the dead ones?" The "who shall" is a too late question! God has already raised him up and set him at His own right hand where he appears on behalf of believers’ faith in his blood.

Question it not, he is raised, Acts 2:24; Acts 2:32; Acts 3:15; Acts 3:26; Acts 4:10; Acts 5:30; Acts 10:40; Acts 13:30; Acts 13:33-34; Acts 17:31; 1 Corinthians 15:1-4.

Acceptance of the Christ as Resurrected, Redemptive hope, gives hope and assurance, Romans 8:11. Rejection brings gloom and doom, Romans 8:3; John 8:24; John 5:24.

1 ) "But what saith it?" (alla ti legei); "But what does it say, what does the righteousness that is by faith, described by, preached by Moses, and by all the prophets say? See Deuteronomy 30:11-14; Acts 10:43.

2) "The Word is nigh thee," (engus sou to hrema estin) "The clearly stated word is near, or accessible to thee;" The Words of utterances of the covenants were not enigmas (dark sayings), but plain and could be retold and understood so as to be declared "good and just," by human hearts, Isaiah 45:22-23; Romans 14:11-12; Philippians 2:10.

3) "Even in thy mouth," (en to stomati sou) "(even) in the mouth of you, your mouth;- So simply told are the Bible stories and taught are divine truths that the Word may be said to be in the mouths of every believe who is to confess with his mouth and give witness of his experience of redemption, 1 John 1:9; Psalms 107:2; Acts 1:8.

4) "And in Thine heart," (kai en te kardia sou) "And in your heart," or entered into your affections; when the Word of Grace, Redemption’s message is preached it enters the heart to convict sinners, by the aid presence, or help of the Holy Spirit. And it may be hid in hearts of believers to aid them in Christian life, obedience and ser­vice, Hebrews 4:12, Jeremiah 23:29; Acts 2:37; Acts 7:51; Acts 7:54; Psalms 119:119; 1 Peter 3:15.

5) "That is the Word of faith," (tout estin to hrema tes pisteos) "This is the clearly stated word of (the) faith," The system of teachings, truths of God, delivered and interpreted in contextual setting is the faith delivered to the saints, (Israel and the church); a system for which true believers must contend, Judges 1:3.

6) "Which we preach," (ho kerussomen) "Which we herald or proclaim;" The subject concerns the manner, methods, or means by which justification with God and Divine righteousness is made available to sinners, Jews and Gentiles. Paul and his companions in missionary Jabors contended one was saved by faith in Jesus Christ - not Moses or by keeping of the law. It was by faith or not at all, Romans 1:16.

1 ) "That if thou shalt confess," (hoti ean homologeses) "Because if thou confessest," if you or anyone confesses, discloses or makes known by audible testimony, Psalms 107:2.

2) "With thy mouth the Lord Jesus," (en to stomati sou kurion lesoun) "With your mouth (the) Lord Jesus"; One may be saved, as a secret disciple, without publicly saying so, but it is feared such will be saved, "as if by fire," without rewards, as was Joseph until the death of our Lord, John 19:38; 1 Corinthians 3:15; Matthew 10:32; Luke 12:8; Acts 8:37. One is to confess that Jesus is his Lord, to honor him.

3) "And shalt believe in thine heart," (kai pisteuses en te kardia soul" and dost believe in your heart;- The heart pricked or convicted by the Spirit, can obey God by believing on the Lord Jesus Christ, Acts 2:37; Proverbs 1:23; to believe in the death, burial, and resurrection of Jesus Christ for our sins, according to the scripture, is obeying the gospel, and the form of doctrine, 1 Corinthians 15:1-4; Romans 6:17; Romans 10:16; Luke 24:25.

4) "That God hath raised him," (hoti ho theos auton egeiren) "That the (true) God, the Trinitarian One raised him"; to reject the resurrection of Jesus Christ, according to the scriptures, is to be lost forever. If he be dead, yet in his grave, he cannot intercede for our sins, and we are still in them, lost, doomed; a dead man can help no one, 1 Corinthians 15:17.

5) "From the dead," (ek nekron) "Out from among dead corpses," from the city of the dead. When one believes in the living Saviour, raised from the dead, the Holy Spirit enters, quickens, imparts spiritual and eternal life to him and seals him to the day of redemption, John 3:3; John 3:5; John 6:63; Ephesians 1:13-14; Romans 8:11.

6) "Thou shalt be saved," (sothese) "Thou wilt be saved," or the one who trusts (believes) will be saved, not may or might or has a good chance of it. This is blessed assurance because our Saviour is alive to intercede, Revelation 1:18; Hebrews 7:25; John 5:24.

1) "For with the heart man believeth," (kardia gar pisteuetai) "For with a heart one believes"; The heart has the capacity to obey or disobey the Word of God, the voice of God. To believe with the heart is to obey the gospel call and command, John 8:24; Acts 16:31; Romans 6:17; Romans 10:16; 1 Corinthians 15:1-4.

2) "Unto righteousness " (eis dikaiosunen) "to righteousness," to the end that he receives God’s righteousness imputed to him when he believes; one believes unto salvation. True belief in Jesus Christ places him (Gk. eis) into the righteousness of God-Baptism, church membership, etc. do not, Romans 4:5.

3) "And with the mouth confession," (stomati de homologeitai) "With reference or with regards to salvation," to deliverance from the weight, burden, and condemnation of sin, unto the freedom in Christ, and that such is available to others, Ecclesiastes 11:1-6; a true faith is to be accompanied by a sincere profession and an effort to keep the commands of our Lord, even by following the Lord in church worship and service. Luke 9:41; John 13:34-35; John 14:15; Matthew 5:15-16. Those with a light are to let it shine, with a testimony are to give it, and with the bread of life are to share it. In such, they give a mouth testimony (confession) with relationship to their salvation or deliverance from condemnation.

1 ) "For the scripture saith," (legei gar he graphe) "For the scripture," says, testify-or certify, and they "can not be broken," are "inspired," and "true from the beginning," John 10:35; 2 Timothy 3:16-17; Psalms 119:160.

2) "Whosoever believeth on him," (pas ho pistenon ep’ auton) "Everyone believing on him;" heart-belief and mouth confession unto, (with relationship to) righteousness are necessary on the part of every person for him to have a useful testimony for Christ, While the heart is purified (regenerated) by faith in Christ Jesus, Acts 15:9, the mouth is to testify before men who are influenced by testimony, Psalms 107:2.

3) "Shall not be ashamed," (ou katarschuntesetar) "Will not be put to shame," by virtue of his voluntary belief, in casting himself on him with his sins; Isaiah 28:16; Isaiah 49:2-3; Romans 5:5; Romans 1:16; 1 Timothy 2:15; 1 Peter 2:6-8.

NEED TO IDENTIFY

"When we went to school we drew houses, horses, and trees, and used to write "house" under the house, etc., for some persons might have thought the horse was a house. So there are some people who need to wear a label around their necks to show they are Christians, or else we might mistake them for sinners. Avoid that. How can I know what you believe in your heart? I must first hear what you confess with your mouth. "Speak that I may see you."

-Spurgeon

CONFESSING CHRIST INEVITABLE

It is impossible to believe with the heart and not confess with the mouth - this were to have a fire which did not burn, a light which did not illuminate, a principle which did not actuate, a hope which did not stimulate. Genuine Christians are temples of the living God; but think ye to be so. There must issue a sound from the recesses of the sanctuary, the sound as of a presiding deity, eloquent to all around of the power and authority of the Being that dwelleth within.

-H. Melvill

1) "For there is no difference," (ou gar estin diastole) "For there is (or exists) no difference"; in either the one who is saved, (Acts 10:43; Romans 1:16) or the need of confession, whether one be Jew or Gentile, racially or nationally.

2) "Between the Jew and the Greek," (loudeiou te kai hellenos) "between the condition of (the) Jew and of (the) Greek;" this is affirmed by the scriptures again and again, regarding how salvation may be obtained and confessed, without regards to race. It does not affirm that physical and emotional identities of races are, or become the same, without any distinctions between the two after salvation and confession. Romans 3:22; Galatians 3:28; Acts 15:7-9.

3) "For the same Lord over all," (ho gar autos kurios panton) "For the same Lord or Master of all," or Lord over all. He is not only the savior of all who choose or receive him, but also the Lord over the lives of all believers, whom he calls to be his servants, his stewards, to do his bidding, Philippians 2:10-11; Romans 14:9.

4) "Is rich unto all," (plouton eis pantas) "Is rich or plutocratic to or toward all," rich in love, mercy, grace, compassion and care for he "careth for you", or will receive every care that his burdened or wounded children bring to or cast upon him, Matthew 11:28; 1 Peter 5:7; Hebrews 4:14-16.

5) "That call upon him," (tous epikaloumenous auton) "Those calling on him," or who call on him; The very context indicates that after salvation God’s children are to be calling upon him, communing with him regarding their servant and stewardship needs; The Lord’s model prayer was given concerning such Matthew 6:9-15; 1 Corinthians 4:2; Isaiah 55:6-7.

RICH TO ALL

The Jews need not grudge the coming in of the Gentiles: they shall not have the less, for God is able to enrich all. As the sun, though it every day give light to everybody, yet neither hath it or we the less, so though thousands from one end of the earth to the other flock to the receiving of mercy, yet God hath store, and the fountain is above our thirst.

-Einathan Parr

Salvation assured to all believers whether weak or strong. In crossing the sea I will suppose that there shall be a good stiff wind, and that the vessel may be driven out of her course, and be in danger. As I walk the deck, I see a poor girl on board; she is very weak and ill, quite a contrast to that fine, strong, burly passenger who is standing beside her, apparently enjoying the salt spray and the rough wind. Now suppose a storm should come on, which of these two is more safe? I cannot see any difference, because if the ship goes to the bottom, they will both go, and if the ship gets to the other side of the channel they will both land in security. The safety is equal when the thing upon which it depends is the same. So, if the weakest Christian is in the boat of salvation --that is, if he trust Christ --he is as safe as the strongest Christian; because if Christ failed the weak one, He would fail the strong one too. If the least Christian who believes in Jesus does not get to heaven, then Peter himself will not get to heaven.

-Spurgeon

1) "For whosoever," (pas gar hos an) "For everyone, whoever," he be - The whosoever or whoever used here by Paul, like that of John 3:16, includes all and excludes none (no one) who exercises his own volition, will, or choice to call upon the Lord to save him, 2 Peter 3:9.

2) "Shall call upon the name of the Lord," (epikalesetai to onoma kuriou) "that calls on the name of the Lord;" acceptable calling in prayer involves faith or belief in him, on whom he calls, Hebrews 11:6; the publican called and was saved, justified, Luke 18:9-14; David called from the miry clay, an horrible pit, and was saved, Psalms 40:1-4; Isaiah 55:6-7; Acts 9:14.

3) "Shall be saved," (sothesetai) "Will be saved," by virtue of his own choosing to call, and believing in Jesus Christ who saves to the uttermost, Hebrews 7:25; Ephesians 2:8-9; The term saved means "delivered". One is not only delivered from condemnation and the penalty of sin but also given the Holy Spirit that seals him to the deliverance of the body from the final results of physical death, John 5:24; Ephesians 1:13-14; Romans 8:11; Acts 2:21.

1 ) "How then shall they call on him," (pos oun epikalesontai) "How therefore (now) may they call on (one)"; If "calling" on the one God is necessary to salvation, the "how" question is of paramount importance; and confession of the mouth by every believer is relative. It has the following answer:

2) "In whom they have not believed?" (eis hon ouk epistensan) "Into (in) whom they have not believed?" The kind of "calling" is therefore to be considered a call of faith, belief, or confidence in the one called upon for aid, help, or deliverance. People do not even ask favors of men unless they believe they will find help --nothing less is required of those who call upon God, Hebrews 11:6.

3) "And how shall they believe in him," (pos de pistenosin) "And how may they believe, be enabled to trust, in him", confide in him for salvation, trust in him for pardon, John 8:24; John 20:31. By believing in Jesus men may have life - and believing comes thru giving heed to his voice through the Word, the Spirit, and the testimony of believers, 2 Timothy 4:1-2; Revelation 22:17; Acts 1:8.

4) "Of whom they have not heard?" (ou ouk ekousan) "Of whom they heard (have heard) not?" Men are therefore commanded to hear the Word and warned of damnation if they willfully reject it, Luke 14:35; Acts 3:23.

5) "And how shall they hear without a preacher?" (pos de akousosin choris kerussontos) "And how may they hear without (apart from) one heralding or preaching?" Or without a preacher. Angels, fowls, fishes, beasts, the sun, the moon, stars or planets do not preach the gospel. This great and awesome task was given to the church and to ministers or preachers in particular --See 1 Corinthians 1:21; 2 Timothy 4:1-3; Romans 1:5; Romans 1:14-16; 1 Corinthians 9:16.

1) "And how shall they preach?" (pos de keruksosin) "And how may they herald, preach, or proclaim." To preach in civilized societies some unit of that society, or a friendly society, must give an open door to the preacher to preach. His message must be delivered with permission granted by the civil government, 1 Peter 2:13-15.

2) "Except they be sent?" (ean me apostalosin) "if they are not commissioned," sent with authority and a live-hood provided? Administrative and enlistment labors must be authorized. "By what authority doest thou these things?" is a proper question, Mark 11:28; Jesus sent the church, calls preachers, who then are sent by the church as missionaries, Matthew 21:23; Matthew 28:18-20; John 20:21; Acts 1:8; Acts 13:1-4; 2 Corinthians 5:18.

3) "As it is written," (kathaper gegraptai) "As it has been written," in harmony with the writing of Isaiah 52:7.

4) "How beautiful are the feet," (hos horaioi hoi podes) "How beautiful or desirable are the feet"; The idea is that of a runner, a courier, a news-bearer who brings good news - a message of help and hope and delivery.

5) "Of them that preach the gospel of peace," (ton evangeli zomenon) "Of those who herald the good news," of salvation and peace, thru faith in Jesus Christ. Note that the good news of the coming Messiah was even a matter of beauty in Old Testament days, as the same plan of salvation was preached then, as now, by true prophets, Isaiah 61:1-2; Luke 4:18-19; Galatians 5:13.

6) "And bring glad tidings of good things!" (agatha) "And bring glad tidings of good things!" good things that accompany salvation such as peace, joy, love, hope, faith, etc., Acts 26:16-18; 1 Corinthians 2:9; 1 Corinthians 3:8; 2 Corinthians 5:1; 2 Timothy 4:7-8; Revelation 22:12. That a new body awaits every believer in the resurrection, and rewards done, based on deeds done and service rendered to the Lord in this life and in the church in particular, in this age is a message of good tidings, in life and in death, Ephesians 3:21.

1) "But they have not all obeyed the gospel", (all’ ou pantes hupekousan to evangelio) "But not all have obeyed, given heed to the gospel," the glad tidings; nor will all men ever obey or give heed to it. Yet it is the mission of the church to go and tell the story, Mark 16:15; Matthew 28:18-20; John 3:17; John 20:21; Acts 1:8; Acts 17:30-31. To obey the gospel is to give heed, to accept its form 1) that Christ died, 2) was buried, and 3) rose again the third day for our sins, according to the scriptures, 1 Corinthians 15:1-3.

2) "For Esaias saith," (Isaias gar legei) "For Isaiah says," bears testimony of the gladtidings of the gospel, Isaiah 53:4-11.

3) "Lord, who hath believed our report?" (kurie, tis episteusen to akoe hemon); "Lord, who believed our report," our word of testimony, regarding salvation. Isaiah took his trouble to God in prayer, even the scanty response to his message. Hebrews 4:2; John 12:37; John 12:28. Weeping and prayer is blessed of God when mixed with the faithful preaching of the Word, Psalms 126:5-6; Isaiah 55:6-7.

Note: Obeying the gospel is "believing the report," the good news, that Jesus died for all who had gone astray, Isaiah 53:4-11; 1 Peter 2:24.

"Believing the gospel" is the only thing ever called "obeying the gospel;- Baptism never is; The Lord’s Supper never is; and good works is not, Romans 1:16; Titus 3:5; Ephesians 2:8-9; 1 Corinthians 1:14-17.

“With the heart man believes (obeys) unto righteousness," Romans 10:10. He obeys God when he hears, Luke 14:35; He obeys when he repents, Luke 13:3; Luke 13:5; Acts 17:30-31; He obeys when he believes with his heart, Acts 16:31; Acts 8:37. It is at this point of obedience the New Testament declares that a sinner becomes saved, justified, born again, or a child of God, Acts 13:38-39; 1 John 5:1; Galatians 3:26.

1 ) "So then faith cometh by hearing", (ara he pistis eks akoes) "Then the faith comes out of hearing;" He who refuses to hear the Word, through which knowledge of condemnation and conviction of sin comes, Proverbs 1:22-24 will never have or ’ take hold of the "gift of faith," thru which media every sinner is offered salvation by placing his divinely offered gift of faith in Jesus Christ, Ephesians 2:8-9; John 3:16.

2) "And hearing," (he de akoe) "And the hearing," The hearing comes, the comprehensive, understanding comes, by the Word of God, as the holy spirit is poured out upon the sinner to make him understand the gravity or seriousness of his sins, Proverbs 1:22-23; Isaiah 32:14-15; John 16:7-11.

3) "By the word of God," (dia hrematos christou) "Through the clearly declared Word of Christ," God’s Holy Spirit accompanies the teaching and preaching of the Word to convict and call sinners to repentance, to salvation, and to separated, consecrated living, to godliness. 0, that men might but obey the call of the Word and the spirit to service, as well as the call of men to accept, believe the true-form-gospel (three-tier-gospel) that Jesus Christ -

a) "died for our sins

b) was buried for our sins

C) and rose again, the third day for our sins, according to the scriptures." Any other form or pattern of belief, one that leaves out or doubts the resurrection, etc., or adds something to this and calls it "obeying the gospel," is a perverter of, not a proclaimer of the gospel of good tidings, according to the scriptures, 1 Corinthians 15:1-4; Galatians 1:6-9; Acts 1:14-16; Romans 10:16 above cited, certifies "-believing the report," glad tidings, good news report of Isaiah 53:1-12, is obeying the gospel.

1) "But I say, Have they not heard?" (alla lego, me ouk ekousan); "But I say, did they not hear?" Is any of Israel excusable for their rejection of the gospel? This begins a conviction and indictment of Israel anew, Romans 2:1.

2) "Yes, verily," (menoun ge) "Nay (no) rather"; The Word had been so widely or generally heralded that none was excusable for rejection of Jesus Christ; Tho men heard the sound, then as now, so many did not give heed to it, or accept or believe it in truth, Psalms 19:4; Proverbs 29:1.

3) "Their sound went into all the earth," (eis pasan ten gen ekselthen ho phthongos auton) "Their utterance, power, care, provision, and concern for his creatures not only through the voice of the universe in general, but also thru his prophets and the church, that all may hear and be saved, or stand inexcusable before him in judgment, Acts 10:43; Romans 1:20; 1 Corinthians 1:20-21; Proverbs 1:22-30.

4) "And their words unto the ends of the World," (kai eis ta perata tes oikoumenes ta hremata auton) "And their rhetoric (formal speech) to the ends of the inhabited earth or dwelling-places of men," as far as men settle down and live. The message of Jesus, to the empowered church, to bear to all nations, beginning the world-wide mission from Jerusalem, has also rendered men inexcusable for rejecting Jesus Christ from that day, Acts 2:4-5; 1 Corinthians 9:19-23; For faith comes by hearing and hearing by the Word of God, without which none can be saved and on the basis of which all shall one day be judged, Hebrews 11:6; Romans 10:17; 2 Timothy 4:1-3; Romans 14:11-12; Hebrews 9:27; Acts 17:30-32; Ecclesiastes 12:13-14.

1) "But I say, Did not Israel know?" (alla lego me Israel ouk egno); "But I say did not Israel recognize, realize, or know?" In reply to any justification of Israel’s rejection of Jesus Christ because of ignorance it is protested again and again by Paul. Their knowledge of God’s word, as custodians of it, rendered them without any valid excuse, Proverbs 1:22-30.

2) "First Moses saith," (protos mouses legei) "First, (in priority of consideration) Moses says"; the ordinal number "first" suggests an order of several witnesses in "divers manners" God used to render man, and Israel in particular, without excuse for unbelief, Hebrews 1:1; Romans 3:1-4.

3) “I will provoke you to jealousy," (ego parazeloso humas) "I will provoke you all (Israel) to jealousy"; or call you forth to jealousy, because of others, others who would hear and believe his Word, while they (Israel) rejected it in unbelief, Deuteronomy 32:21; Romans 9:25-26; Hosea 2:23.

4) "By them that are no people," (ep ouk ethnei) "By (some who are) not (even) a nation"; a nation to be recognized or respected as moral, ethical, or spiritual by Israel’s standards, by the "oracles of God" which had been delivered to them, Romans 3:1-4; Deuteronomy 28:48-49.

5) "And by a foolish nation I will anger you," (ep’ ethnei asuneto parorgio humas) "by a nation or people not (even) intelligent (senile like) I will anger you all;" Titus 3:3. The foolish, unintelligent, semi-senile nation refers to idolatrous nations, Jeremiah 8:7-10; Romans 9:25-26; Jeremiah 5:15; Isaiah 28:11-21.

1) "But Esaias is very bold and says", (Isaias de opotolma kai legei) "But Isaias is very or quite bold and says"; Note the high regard Paul had for the integrity of Isaiah’s writing, as authentic, trustworthy, correct and inspired. And what Isaiah said concerning Israel and Gentile nations, he boldly said, not timidly, indicating that he was sustained by Divine power.

2) “I was found of them that sought me not;" (eurethen tois eme me zetousin) "I was found by those who were not seeking me;" God takes the initiative in seeking men before men seek Him, as he did Adam and Even in Eden, Genesis 3; Isaiah 65:1; God called; the nations heard, found, and obeyed God’s call to repentance and obedience, Isaiah 42:6-7; Acts 26:15-20; Acts 3:19; Acts 10:43; Acts 17:30-31.

3) “I was manifest," (emphanes egenomen) "I became manifest;- to those who once sat in darkness, great darkness, Matthew 4:13-19; John 1:1-14.

4) "Unto them that asked not after me," (tois eme me eperotosin) "To those not inquiring or making inquiry for me"; certainly the Gentile nations or the 4th Gentile World Empire was not seeking after or asking for the Redeemer when he came. God’s love was manifest in Christ and in his irrevocable covenant with Adam to send the Savior, since which time men have been commanded to hear him, Luke 14:35; Hebrews 1:1-3; John 3:16; John 8:24; John 5:24.

1 ) "But to Israel he saith," (pros de ton Israel legei) "But to Israel he says"; he chides Israel in her blindness, deafness, and disobedience to his Word, as follows, Romans 11:25; 2 Corinthians 4:3-4; Romans 2:2-4.

2) "AlI day long," (holen ten hemeran) "The whole day long;" Mercy’s Day for the nation of Israel was a long, long day, yet it was cut off for a time, because of her disobedience; As it was with Israel, so it is with every Gentile today, Matthew 11:28-30.

3) “I have stretched forth my hands", (eksepetasa tas cheiras mou) "I stretched out (spread forth) my hands ’ "; after the day of mercy, opportunity and light comes judgment for moral and ethical and spiritual decisions of life, for Gentiles as well as Jews, to hear, heed, and obey the gospel and its call to Divine Service, Luke 9:23.

4) "Unto a disobedient and gainsaying people," (pros laon apeithounta kai antilegonta) "Toward a continually disobeying and contradicting people"; It was not for want of knowledge, intelligence, or understanding that Israel rebelled against God and was cutoff - nor is it for lack of the Word and preaching of the Gospel that Gentile sinner pursue Divine disobedience and rejection of Salvation to their greater, eventual, personal, and final damnation, Luke 13:3; Luke 13:5; Acts 17:30-31; John 8:24; Ecclesiastes 12:13-14; For the willful, selfish, covetous, gainsaying egotist who goes on in finding fault with God’s call to Salvation everyday will one day come to the hour when the door of his opportunity is shut, the time of his harvest is past, his light of hope has been withdrawn forever. Read Proverbs 1:23-26; Proverbs 27:1; Proverbs 29:1; Hebrews 3:7-8; Hebrews 4:7; 2 Corinthians 6:2; Isaiah 55:6-7; Isaiah 1:18.

FIVE MINUTES AFTER I DIE

Loved ones will weep oer my silent face, Dear ones will clasp me in sad embrace, Shadows and darkness will fill the place, Five minutes after I die.

Faces that sorrow I will not see, Voices the t murmur will not reach me, But where, oh where will my spirit be, Five minutes after I die.

Here I have rested and roved and ranged, Here I have cherished – and grown estranged, There, and then, it will all be changed, Five minutes after I die.

Naught to repair the good I lack, Fixed to the goal of my chosen track, No room to repent; no turning back, Five minutes after I die.

Now I can stifle convictions stirred, No w I can silence- the voice oft heard; Then the fulfillment of God’s sure word, Five minutes after I die.

Mated for aye with my chosen throng, Long is eternity, 0 so long. Then woe is me if my soul be wrong, Five minutes after I die.

Oh, what a tool - hard the word but true, Passing the Saviour with death in view, Doing a deed I can neer undo, Five minutes after I die.

If I am flinging a fortune a way, If I am wasting salvation’s day. Just is my sentence, my soul shall say, Five minutes after I die.

If I am flinging a fortune away, If I am wasting salvation’s day. Just is my sentence, my soul shall say, Five minutes after I die.

Thanks be to Jesus for pardon free, He paid my debt on Mount Calvary’s tree, Paradise gates will enfold even me, Five minutes after I die.

0 marvelous grace that has rescued me, O joyous moment when Jesus /see, 0 happy day when with Him ///be, Five minutes after I die.