|Matthew Henry's Concise Commentary|
10:5-11 The self-condemned sinner need not perplex himself how this righteousness may be found. When we speak of looking upon Christ, and receiving, and feeding upon him, it is not Christ in heaven, nor Christ in the deep, that we mean; but Christ in the promise, Christ offered in the word. Justification by faith in Christ is a plain doctrine. It is brought before the mind and heart of every one, thus leaving him without excuse for unbelief. If a man confessed faith in Jesus, as the Lord and Saviour of lost sinners, and really believed in his heart that God had raised him from the dead, thus showing that he had accepted the atonement, he should be saved by the righteousness of Christ, imputed to him through faith. But no faith is justifying which is not powerful in sanctifying the heart, and regulating all its affections by the love of Christ. We must devote 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. The believer shall never have cause to repent his confident trust in the Lord Jesus. Of such faith no sinner shall be ashamed before God; and he ought to glory in it before men.
Verses 11, 12. - For the Scripture saith, Whosoever believeth on him shall not be ashamed (see above, on Romans 9:33). For there is no difference (rather, distinction) between the Jew and the Greek: for the same is Lord of all, being rich unto all that call upon him. Here, in ver. 12, the apostle comments on the text from Isaiah, so as to show the universality of its application (see previous note). It is (he would say) in itself applicable to Jew and Gentile alike, and it must needs be so, since the one God is the same to all that call upon him, even as the Prophet Joel also testified. The thought thus expressed was one deeply fixed in St. Paul's mind. He elsewhere speaks Of the very unity of God as implying of necessity that he is the same alike to Jews and Gentiles (see above, on Romans 3:29).
Gill's Exposition of the Entire Bible
For the Scripture saith,.... Of this form of expression, or mode of speaking; see Gill on Romans 9:17. The passage referred to is Isaiah 28:16, cited before in Romans 9:33; the view with which it is produced is to prove the certain connection between faith and righteousness, and confession and salvation; or in other words, to observe that such who cordially believe in Christ, and make a sincere profession of their faith in him, shall be saved. There are some things somewhat different from, though agreeing in sense with, the words as they stand in the prophet; there it is indefinitely said, "he that believeth", here an universal is made use of,
whosoever, or "everyone"
that believeth: which phrases are equipollent, and a certain truth it is, that whosoever believes in Christ, whether Jew or Gentile, be he who he will, shall surely be saved: here the object believed in, is expressed
in him, which is there implied, and may easily be understood of the stone laid in Zion for a foundation, which is Christ; for other foundation can no man lay, and whoever by faith builds on this foundation is safe:
and shall not be ashamed; neither in this world, nor in that to come; in the Hebrew text it is, "shall not make haste"; how this may be reconciled; see Gill on Romans 9:2, Romans 9:3.
Jamieson-Fausset-Brown Bible Commentary
11-13. For the scripture saith—in Isa 28:16, a glorious Messianic passage.
Whosoever believeth on him shall not be ashamed—Here, as in Ro 9:33, the quotation is from the Septuagint, which renders those words of the original, "shall not make haste" (that is, fly for escape, as from conscious danger), "shall not be put to shame," which comes to the same thing.
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